Puritanism was an intensely eschatological movement. From the beginnings of the movement, Puritan writers developed eschatological interests in distinct contexts and often for conflicting purposes. Their reformist agenda emphasised their eschatological hopes.In a series of readings of texts by John Foxe, James Ussher, George Gillespie, John Rogers, John Milton and John Bunyan, this book provides an interdisciplinary exploration of Puritan thinking about the last things.

A fervant millennial hope has often existed at the heart of Protestant evangelicalism. Varieties of eschatology have exercised a profound impact on the movement's theology and history. Although millennialism had a respected lineage within conservative Protestantism, it flourished with enormous energy in the early nineteenth century as evangelicals responded to the threat of the American and European revolutions and the cultural pessimism of the Romantic movement. By mid-century, the millennialism which had first been articulated for the defence of Protestant conservatism had paved the way for the subversion of historic theology and church practice, as a growing confidence in biblical inerrancy and the 'literal' hermeneutic challenged many of the historical assumptions of the evangelical faith. This volume of essays expands on neglected aspects of the impact of the evangelical millennialism in Britain and Ireland between 1800 and 1880 and includes an essay charting recent trends in the study of millennialism.

Left Behind - twelve novels that dramatize one evangelical perspective on the end of the world - is now established as the best-selling fictional series in American literary history. But it has been met with a range of critical receptions. This volume gathers essays by new and established critics of the series to interrogate the series' significance and its cultural and commercial success, and includes, for the first time, a response to these criticisms written on behalf of one of the series' authors. Mark S. Sweetnam considers the challenge that the organically theological nature of Left Behind has posed for cultural scholars. Amy Frykholm situates the novels' discussion of gender within wider traditions of sentimental and domestic fiction. Jennie Chapman nuances the general assumption that the series' conspiracy plots have been poached from secular accounts of subversion that emerged from the radical Right. Crawford Gribben contextualizes the treatment of Jews and Muslims in the rapture fiction tradition. Jarlath Killeen identifies a profoundly ambiguous attitude to Catholicism in the novels, accounted for by the emergence of lobbying and campaigning alliances between evangelicals and Catholics on a range of social issues. John Walliss outlines the manner in which rapture films speak to an evangelical audience, and addresses the failure of these films to gain significant crossover appeal. Katie Sturm interrogates the series' ecumenical reflections. Marisa Ronan traces the role of Christian fiction in the shaping of evangelical identity. Thomas Ice addresses the theological background of the novels. Writing on behalf of Jerry B. Jenkins, Kevin Zuber responds to the criticisms provided by the volume's contributors.

This book provides a focus for future discussion in one of the most important debates within historical theology within the protestant tradition - the debate about the definition of a category of analysis that operates over five centuries of religious faith and practice and in a globalising religion. In March 2009, TIME magazine listed 'the new Calvinism' as being among the 'ten ideas shaping the world.' In response to this revitalisation of reformation thought, R. Scott Clark and D. G. Hart have proposed a definition of 'Reformed' that excludes many of the theologians who have done most to promote this driver of global religious change. In this book, the Clark-Hart proposal becomes the focus of a debate. Matthew Bingham, Chris Caughey, and Crawford Gribben suggest a broader and (they argue) more historically responsible definition for 'Reformed,' as Hart and Scott respond to their arguments.

Dublin: Renaissance city of literature interrogates the notion of a literary 'renaissance' in Dublin. Through detailed case studies of print and literature in Renaissance Dublin, the volume covers innovative new ground, including quantitative analysis of print production in Ireland, unique insight into the city's literary communities and considerations of literary genres that flourished in early modern Dublin. The volume's broad focus and extended timeline offer an unprecedented and comprehensive consideration of the features of renaissance that may be traced to the city from the fifteenth to the seventeenth century. With contributions from leading scholars in the area of early modern Ireland, including Raymond Gillespie and Andrew Hadfield, students and academics will find the book an invaluable resource for fully appreciating those elements that contributed to the complex literary character of Dublin as a Renaissance city of literature. -- .

For the past twenty years, evangelical prophecy novels have been a powerful presence on American bestseller lists. Emerging from a growing conservative culture industry, the genre dramatizes events that many believers expect to occur at the end of the age - the rapture of the saved, the rise of the Antichrist, and the fearful tribulation faced by those who are "left behind."
Seeking the forces that drove the unexpected success of the Left Behind novels, Crawford Gribben traces the gradual development of the prophecy fiction genre from its eclectic roots among early twentieth-century fundamentalists. The first rapture novels came onto the scene at the high water mark of Protestant America. From there, the genre would both witness the defeat of conservative Protestantism and participate in its eventual reconstruction and return, providing for the renaissance of the evangelical imagination that would culminate in the Left Behind novels.
Yet, as Gribben shows, the rapture genre, while vividly expressing some prototypically American themes, also serves to greatly complicate the idea of American modernity-assaulting some of its most cherished tenets. Gribben concludes with a look at "post-Left Behind" rapture fiction, noting some works that were written specifically to counter the claims of the best-selling series. Along the way, he gives attention not just to literary fictions, but to rapture films and apocalyptic themes in Christian music. Writing the Rapture is an indispensable guide to this flourishing yet little understood body of literature.

Throughout the twentieth century Scottish literary studies was dominated by a critical consensus that critiqued contemporary anti-Catholic by advancing a re-reading of the Reformation. This consensus understood that Scotland's rich medieval culture had been replaced with an anti-aesthetic tyranny of life and letters. As a result, Scottish literature has consistently been defined in opposition to the Calvinism to which it frequently returns. Yet, as the essays in this collection show, such a consensus appears increasingly untenable in light both of recent research and a more detailed survey of Scottish literature. This collection launches a full-scale reconsideration of the series of relationships between literature and reformation in early modern Scotland. Previous scholarship in this area has tended to dismiss the literary value of the writing of the period - largely as a reaction to its regular theological interests. Instead the essays in this volume reinforce recent work that challenges the received scholarly consensus by taking these interests seriously. This volume argues for the importance of this religiously orientated writing, through the adoption of a series of interdisciplinary approaches. Arranged chronologically, the collection concentrates on major authors and texts while engaging with a number of contemporary critical issues and so highlighting, for example, writing by women in the period. It addresses the concerns of historians and theologians who have routinely accepted the established reading of this period of literary history in Scotland and offers a radically new interpretation of the complex relationships between literature and religious reform in early modern Scotland.

The last few years have witnessed a growing interest in the study of the Reformation period within the three kingdoms of Britain, revolutionizing the way in which scholars think about the relationships between England, Scotland and Ireland. Nevertheless, it is a fact that the story of the British Reformation is still dominated by studies of England, an imbalance that this book will help to right. By adopting an international perspective, the essays in this volume look at the motives, methods and impact of enforcing the Protestant Reformation in Ireland and Scotland. The juxtaposition of these two countries illuminates the similarities and differences of their social and political situations while qualifying many of the conclusions of recent historical work in each country. As well as Investigating what 'reformation' meant in the early modern period, and examining its literal, rhetorical, doctrinal, moral and political implications, the volume also explores what enforcing these various reformations could involve. Taken as a whole, this volume offers a fascinating insight into how the political authorities in Scotland and Ireland attempted, with varying degrees of success, to impose Protestantism on their countries. By comparing the two situations, and placing them in the wider international picture, our understanding of European confessionalization is further enhanced.

Evaluating the writings of one of the most significant religious figures in early modern England, this volume summarizes Owen's life, explores his various intellectual, literary and political contexts, and considers his roles as a preacher, administrator, polemicist and theologian. It explores the importance of Owen, reviews the state of scholarship and suggests new avenues for research. The first part of the volume offers brand-new assessments of Owen's intellectual formation, pastoral ministry, educational reform at Oxford, political connections in the Cromwellian revolution, support of nonconformity during the Restoration, interaction with the scientific revolution and understanding of philosophy. The second part of the volume considers Owen's prolific literary output. A cross-section of well-known and frequently neglected works are reviewed and situated in their historical and theological contexts. The volume concludes by evaluating ways that Owen scholarship can benefit historians, theologians, biblical scholars, ministers and Christian readers.

John Owen was a leading theologian in 17th-century England. As vice-chancellor of Oxford University, he was a man of immense intellectual and cultural significance. Through his association with Oliver Cromwell in particular, he exercised considerable influence on central government, and became the premier religious statesman of the Interregnum. The restoration of the monarchy pushed Owen into dissent, criminalizing his religious practice and inspiring his writings in defense of high Calvinism and religious toleration. But Owen transcended his many experiences of defeat, and his claims to quietism were frequently undermined by rumors of his involvement in anti-government conspiracies. Crawford Gribben's biography documents Owen's interactions with the intellectual and print cultures of his social, political and religious environments; its narrative is structured around Owen's own publications. In contrast to the current scholarly consensus, this book emphasizes Owen's importance as a controversial theologian deeply involved with his social and political environment. Far from personifying the Reformed tradition, he helped to undermine it, offering an individualist account of Christian faith which downplayed the significance of the Church's means of grace. His work contributed to the formation of the new religious movement known as evangelicalism, where his influence still can be seen today.

Andrew Fuller's commentary on Revelation (1815) appeared as one of the final statements of his long engagement with biblical apocalyptic writing. Fuller thought through his eschatological commitments as he moved from the high Calvinism of his early ministry to the evangelical Calvinism of his later life. The early influence of Gill - which included an eccentric combination of positions later identified as pre- and post-millennial - gave way to an evangelical piety strongly influenced by the writings of Jonathan Edwards. Fuller was deeply influenced by Edwards' support for evangelical revival, and by his expectation that the gospel would sweep victoriously across the globe. Fuller's commentary on Revelation, published in the year following his death, offers access to one of his last series of sermons, to his mature understanding of how divine providence was unfolding the mysteries of biblical prophecy, and to the robust post-millennial optimism that did so much to support his enthusiasm for global missionary work.

Over the last thirty years, conservative evangelicals have been moving to the Northwest of the United States, where they hope to resist the impact of secular modernity and to survive the breakdown of society that they anticipate. These believers have often given up on the politics of the Christian Right, adopting strategies of hibernation while developing the communities and institutions from which a new America might one day emerge. Their activity coincides with the promotion by prominent survivalist authors of a program of migration to the "American Redoubt," a region encompassing Idaho, Montana, parts of eastern Washington and Oregon, and Wyoming, as a haven in which to endure hostile social change or natural disaster and in which to build a new social order. These migration movements have independent origins, but they overlap in their influences and aspirations, working in tandem to offer a vision of the present in which Christian values must be defended as American society is rebuilt according to biblical law. This book examines the origins, evolution, and cultural reach of this little-noted migration and considers what it might tell us about the future of American evangelicalism. Drawing on Calvinist theology, the social theory of Christian Reconstruction, and libertarian politics, these believers are projecting significant soft power. Their books are promoted by leading mainstream publishers and listed as New York Times bestsellers. Their strategy is gaining momentum, making an impact in local political and economic life, while being repackaged for a wider audience in publications by a broader coalition of conservative commentators and in American mass culture. This survivalist evangelical subculture recognizes that they have lost the culture war - but another kind of conflict is beginning.

Scholars have associated Calvinism with print and literary cultures, with republican, liberal, and participatory political cultures, with cultures of violence and vandalism, enlightened cultures, cultures of social discipline, secular cultures, and with the emergence of capitalism. Reflecting on these arguments, the essays in this volume recognize that Reformed Protestantism did not develop as a uniform tradition but varied across space and time. The authors demonstrate that multiple iterations of Calvinism developed and impacted upon differing European communities that were experiencing social and cultural transition. They show how these different forms of Calvinism were shaped by their adherents and opponents, and by the divergent political and social contexts in which they were articulated and performed. Recognizing that Reformed Protestantism developed in a variety of cultural settings, this volume analyzes the ways in which it related to the multi-confessional cultural environment that prevailed in Europe after the Reformation.

Ireland has long been regarded as a 'land of saints and scholars'. Yet the Irish experience of Christianity has never been simple or uncomplicated. The Rise and Fall of Christian Ireland describes the emergence, long dominance, sudden division, and recent decline of Ireland's most important religion, as a way of telling the history of the island and its peoples. Throughout its long history, Christianity in Ireland has lurched from crisis to crisis. Surviving the hostility of earlier religious cultures and the depredations of Vikings, evolving in the face of Gregorian reformation in the 11th and 12th centuries and more radical protestant renewal from the 16th century, Christianity has shaped in foundational ways how the Irish have understood themselves and their place in the world. And the Irish have shaped Christianity, too. Their churches have staffed some of the religion's most important institutions and developed some of its most popular ideas. But the Irish church, like the island, is divided. After 1922, a border marked out two jurisdictions with competing religious politics. The southern state turned to the Catholic church to shape its social mores, until it emerged from an experience of sudden-onset secularization to become one of the most progressive nations in Europe. The northern state moved more slowly beyond the protestant culture of its principal institutions, but in a similar direction of travel. In 2021, fifteen hundred years on from the birth of Saint Columba, Christian Ireland appears to be vanishing. But its critics need not relax any more than believers ought to despair. After the failure of several varieties of religious nationalism, what looks like irredeemable failure might actually be a second chance. In the ruins of the church, new Columbas and Patricks shape the rise of another Christian Ireland.

Conflicts between protestants and Catholics intensified as the Cromwellian invasion of 1649 inflamed the blood-soaked antagonism between the English and Irish. In the ensuing decade, half of Ireland's landmass was confiscated while thousands of natives were shipped overseas - all in a bid to provide safety for English protestants and bring revenge upon the Irish for their rebellion in 1641. Centuries later, these old wounds linger in Irish political and cultural discussion. In his new book, Crawford Gribben reconsiders the traditional reading of the failed Cromwellian invasion as he reflects on the invaders' fractured mental world.
As a tiny minority facing constant military threat, Cromwellian protestants in Ireland clashed over theological issues such as conversion, baptism, church government, miraculous signs, and the role of women. Protestant groups regularly invoked the language of the "Antichrist," but used the term more often against each other than against the Catholics who surrounded them. Intra-protestant feuds splintered the Cromwellian party. Competing quests for religious dominance created instability at the heart of the administration, causing its eventual defeat. Gribben reconstructs these theological debates within their social and political contexts and provides a fascinating account of the religious infighting, instability, and division that tore the movement apart.
Providing a close and informed analysis of the relatively few texts that survive from the period, Gribben addresses the question that has dominated discussion of this period: whether the protestants' small numbers, sectarian divisions and seemingly beleaguered situation produced an idiosyncratictheology and a failed political campaign.

For many English puritans, the new world represented new opportunities for the reification of reformation, if not a site within which they might begin to experience the conditions of the millennium itself. For many Irish Catholics, by contrast, the new world became associated with the experience of defeat, forced transportation, indentured service, cultural and religious loss. And yet, as the chapters in this volume demonstrate, the Atlantic experience of puritans and Catholics could be much less bifurcated than some of the established scholarly narratives have suggested: puritans and Catholics could co-exist within the same trans-Atlantic families; Catholics could prosper, just as puritans could experience financial decline; and Catholics and puritans could adopt, and exchange, similar kinds of belief structures and practical arrangements, even to the extent of being mistaken for each other. This volume investigates the history of Puritans and Catholics in the Atlantic world, 1600-1800.

John Owen was a leading theologian in seventeenth-century England. Closely associated with the regicide and revolution, he befriended Oliver Cromwell, was appointed vice-chancellor of the University of Oxford, and became the premier religious statesman of the Interregnum. The restoration of the monarchy pushed Owen into dissent, criminalizing his religious practice and inspiring his writings in defense of high Calvinism and religious toleration. Owen transcended his many experiences of defeat, and his claims to quietism were frequently undermined by rumors of his involvement in anti-government conspiracies. Crawford Gribben's biography documents Owen's importance as a controversial and adaptable theologian deeply involved with his social, political, and religious environments. Fiercely intellectual and extraordinarily learned, Owen wrote millions of words in works of theology and exegesis. Far from personifying the Reformed tradition, however, Owen helped to undermine it, offering an individualist account of Christian faith that downplayed the significance of the church and means of grace. In doing so, Owen's work contributed to the formation of the new religious movement known as evangelicalism, where his influence can still be seen today.

As diverse as they are many, the works of John Owen range from theological topics to sociopolitical issues. Introduction to John Owen captures the vision of the Christian life that Owen wished for his readers to have.

Beginning in medieval times, the author takes the reader on a fascinating journey examining key events that have shaped religious life in Ireland, with special emphasis on the Puritan era and the leadership of the church exercised by Archbishop James Ussher. Richard Baxter once said, "If all the Episcopalians had been like Archbishop Ussher, all the Presbyterians like Mr. Stephen Marshall, and all the Independents like Jeremiah Burroughs, the breaches of the church would soon have healed." "When this fine study first appeared it filled a great lacuna, and still does. I know of nothing like it for the subject: a concise overview that is clearly rooted in an extensive knowledge of the primary sources and that abounds in wise historical reflection. A gem and highly recommended." -Michael Haykin, Southern Baptist Theological Seminary, Louisville, KY "The history of Irish Protestantism was by no means tranquil or magnificent. Nevertheless, as Crawford Gribben shows in this highly readable and thoughtful book, the Reformation took root in Ireland in ways that were important not just for Irish Protestantism but also for Protestant churches in England, Scotland, and eventually the United States. For readers who want to understand the course and accomplishments of the Reformation in Ireland, The Irish Puritans is the place to go." -Darryl Hart, Hillsdale College, MI ''In this work, Crawford Gribben offers a succinct, much-needed history of Archbishop James Ussher and the Irish Puritans, and, by extension, Irish Christianity. This colorful and, at times, sad history is explained along with major events transpiring simultaneously in England and Scotland. It shows the insights and flaws of some of the great church leaders in Ireland and provides valuable lessons for the worldwide church today. A compelling and informative read, this book convinces us that God is not done with Ireland.'' - Joel R. Beeke, President and Professor of Systematic Theology and Homiletics at Puritan Reformed Theological Seminary Crawford Gribben is professor of Early Modern British History at Queen's University Belfast, and is the author of numerous books, including God's Irishmen: Theological Debates in Cromwellian Ireland (2007), Writing the Rapture: Prophecy Fiction in Evangelical America (2009), and Evangelical Millennialism in the Trans-Atlantic World, 1500-2000 (2011).

Evaluating the writings of one of the most significant religious figures in early modern England, this volume summarizes Owen’s life, explores his various intellectual, literary and political contexts, and considers his roles as a preacher, administrator, polemicist and theologian. It explores the importance of Owen, reviews the state of scholarship and suggests new avenues for research. The first part of the volume offers brand-new assessments of Owen’s intellectual formation, pastoral ministry, educational reform at Oxford, political connections in the Cromwellian revolution, support of nonconformity during the Restoration, interaction with the scientific revolution and understanding of philosophy. The second part of the volume considers Owen’s prolific literary output. A cross-section of well-known and frequently neglected works are reviewed and situated in their historical and theological contexts. The volume concludes by evaluating ways that Owen scholarship can benefit historians, theologians, biblical scholars, ministers and Christian readers.

Puritanism was an intensely eschatological movement. From the beginnings of the movement, Puritan writers developed eschatological interests in distinct contexts and often for conflicting purposes. Their reformist agenda emphasized their eschatological hopes. In a series of readings of texts by John Foxe, James Ussher, George Gillespie, John Rogers, John Milton and John Bunyan, this book provides an interdisciplinary exploration of Puritan thinking about the last things.