Timothy Larsen – författare

Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had exposed religious beliefs to be untenable. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of ''savages.'' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work. Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.

John Stuart Mill observed in his Autobiography that he was a rare case in nineteenth-century Britain because he had not lost his religion but never had any. He was a freethinker from beginning to end. What is not often realized, however, is that Mill''s life was nevertheless impinged upon by religion at every turn. This is true both of the close relationships that shaped him and of his own, internal thoughts. Mill was a religious sceptic, but not the kind ofperson which that term usually conjures up. The unexpected presence and prominence of spirituality is not only there in Mill''s late, startling essay, ''Theism'', in which he makes the case for hope in God and in Christ. It is everywhere—in his immediate family, his best friends, and his vision for the future.It is even there in such a seemingly unlikely place as his Logic, which repeatedly addresses religious themes. John Stuart Mill: A Secular Life is a biography which follows one of Britain''s most well-respected intellectuals through all of the key moments in his life from falling in love to sitting in Parliament and beyond. It also explores his classic works including, On Liberty, Principles of Political Economy, Utilitarianism, and The Subjectionof Women. In this well-researched study which offers original findings and insights, Timothy Larsen presents the Mill you never knew. The Mill that even some of his closest disciples never knew. This is John Stuart Mill, the Saint of Rationalism—a secular life and a spiritual life.

John Stuart Mill observed in his Autobiography that he was a rare case in nineteenth-century Britain because he had not lost his religion but never had any. He was a freethinker from beginning to end. What is not often realized, however, is that Mill''s life was nevertheless impinged upon by religion at every turn. This is true both of the close relationships that shaped him and of his own, internal thoughts. Mill was a religious sceptic, but not the kind ofperson which that term usually conjures up. The unexpected presence and prominence of spirituality is not only there in Mill''s late, startling essay, ''Theism'', in which he makes the case for hope in God and in Christ. It is everywhere—in his immediate family, his best friends, and his vision for the future.It is even there in such a seemingly unlikely place as his Logic, which repeatedly addresses religious themes. John Stuart Mill: A Secular Life is a biography which follows one of Britain''s most well-respected intellectuals through all of the key moments in his life from falling in love to sitting in Parliament and beyond. It also explores his classic works including, On Liberty, Principles of Political Economy, Utilitarianism, and The Subjectionof Women. In this well-researched study which offers original findings and insights, Timothy Larsen presents the Mill you never knew. The Mill that even some of his closest disciples never knew. This is John Stuart Mill, the Saint of Rationalism—a secular life and a spiritual life.

The five-volume Oxford History of Dissenting Protestant Traditions series is governed by a motif of migration (''out-of-England''). It first traces organized church traditions that arose in England as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and royal supremacy, but then follows those traditions as they spread beyond England -and also traces newer traditions thatemerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier English Dissent, but that haveoften defined a trajectory of influence independent ecclesiastical organizations.The Oxford History of Protestant Dissenting Traditions, Volume III considers the Dissenting traditions of the United Kingdom, the British Empire, and the United States in the nineteenth century. It provides an overview of the historiography on Dissent while making the case for seeing Dissenters in different Anglophone connections as interconnected and conscious of their genealogical connections. The nineteenth century saw the creation of a vast Anglo-world which also brought AnglophoneDissent to its apogee. Featuring contributions from a team of leading scholars, the volume illustrates that in most parts of the world the later nineteenth century was marked by a growing enthusiasm for the moral and educational activism of the state which plays against the idea of Dissent as a static,purely negative identity. This collection shows that Dissent was a political and constitutional identity, which was often only strong where a dominant Church of England existed to dissent against.

The five-volume Oxford History of Dissenting Protestant Traditions series is governed by a motif of migration (''out-of-England''). It first traces organized church traditions that arose in England as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and royal supremacy, but then follows those traditions as they spread beyond England -and also traces newer traditions thatemerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier English Dissent, but that haveoften defined a trajectory of influence independent ecclesiastical organizations.The Oxford History of Protestant Dissenting Traditions, Volume III considers the Dissenting traditions of the United Kingdom, the British Empire, and the United States in the nineteenth century. It provides an overview of the historiography on Dissent while making the case for seeing Dissenters in different Anglophone connections as interconnected and conscious of their genealogical connections. The nineteenth century saw the creation of a vast Anglo-world which also brought AnglophoneDissent to its apogee. Featuring contributions from a team of leading scholars, the volume illustrates that in most parts of the world the later nineteenth century was marked by a growing enthusiasm for the moral and educational activism of the state which plays against the idea of Dissent as a static,purely negative identity. This collection shows that Dissent was a political and constitutional identity, which was often only strong where a dominant Church of England existed to dissent against.

The Victorian crisis of faith has dominated discussions of religion and the Victorians. Stories are frequently told of prominent Victorians such as George Eliot losing their faith. This crisis is presented as demonstrating the intellectual weakness of Christianity as it was assaulted by new lines of thought such as Darwinism and biblical criticism. This study serves as a corrective to that narrative. It focuses on freethinking and Secularist leaders who came tofaith. As sceptics, they had imbibed all the latest ideas that seemed to undermine faith; nevertheless, they went on to experience a crisis of doubt, and then to defend in their writings and lectures the intellectual cogency of Christianity. The Victorian crisis of doubt was surprisingly large. Tellingthis story serves to restore its true proportion and to reveal the intellectual strength of faith in the nineteenth century.

Although the Victorians were awash in texts, the Bible was such a pervasive and dominant presence that they may fittingly be thought of as ''a people of one book''. They habitually read the Bible, quoted it, adopted its phraseology as their own, thought in its categories, and viewed their own lives and experiences through a scriptural lens. This astonishingly deep, relentless, and resonant engagement with the Bible was true across the religious spectrum fromCatholics to Unitarians and beyond.The scripture-saturated culture of nineteenth-century England is displayed by Timothy Larsen in a series of lively case studies of representative figures ranging from the Quaker prison reformer Elizabeth Fry to the liberal Anglican pioneer of nursing Florence Nightingale to the Baptist preacher C. H. Spurgeon to the Jewish author Grace Aguilar. Even the agnostic man of science T. H. Huxley and the atheist leaders Charles Bradlaugh and Annie Besant were thoroughly and profoundly preoccupiedwith the Bible.Serving as a tour of the diversity and variety of nineteenth-century views, Larsen''s study presents the distinctive beliefs and practices of all the major Victorian religious and sceptical traditions from Anglo-Catholics to the Salvation Army to Spiritualism, while simultaneously drawing out their common, shared culture as a people of one book.

Although the Victorians were awash in texts, the Bible was such a pervasive and dominant presence that they may fittingly be thought of as ''a people of one book''. They habitually read the Bible, quoted it, adopted its phraseology as their own, thought in its categories, and viewed their own lives and experiences through a scriptural lens. This astonishingly deep, relentless, and resonant engagement with the Bible was true across the religious spectrum fromCatholics to Unitarians and beyond.The scripture-saturated culture of nineteenth-century England is displayed by Timothy Larsen in a series of lively case studies of representative figures ranging from the Quaker prison reformer Elizabeth Fry to the liberal Anglican pioneer of nursing Florence Nightingale to the Baptist preacher C. H. Spurgeon to the Jewish author Grace Aguilar. Even the agnostic man of science T. H. Huxley and the atheist leaders Charles Bradlaugh and Annie Besant were thoroughly and profoundly preoccupiedwith the Bible.Serving as a tour of the diversity and variety of nineteenth-century views, Larsen''s study presents the distinctive beliefs and practices of all the major Victorian religious and sceptical traditions from Anglo-Catholics to the Salvation Army to Spiritualism, while simultaneously drawing out their common, shared culture as a people of one book.

Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had exposed religious beliefs to be untenable. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of ''savages.'' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work. Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.

The Victorian crisis of faith has dominated discussions of religion and the Victorians. Stories are frequently told of prominent Victorians such as George Eliot losing their faith. This crisis is presented as demonstrating the intellectual weakness of Christianity as it was assaulted by new lines of thought such as Darwinism and biblical criticism. This study serves as a corrective to that narrative. It focuses on freethinking and Secularist leaders who came to faith. As sceptics, they had imbibed all the latest ideas that seemed to undermine faith; nevertheless, they went on to experience a crisis of doubt, and then to defend in their writings and lectures the intellectual cogency of Christianity. The Victorian crisis of doubt was surprisingly large. Telling this story serves to restore its true proportion and to reveal the intellectual strength of faith in the nineteenth century.In the twenty years since Crisis of Doubt was first published, there have been striking shifts and developments in the conversation about faith, doubt, and secularization in the modern era. In addition to providing an expanded appendix which introduces new reconverts for the first time, this second edition situates itself in the current state of the discussion with a new preface by the author, as well as a new foreword by the eminent historian, Philip Jenkins.

John Stuart Mill observed in his Autobiography that he was a rare case in nineteenth-century Britain because he had not lost his religion but never had any. He was a freethinker from beginning to end. What is not often realized, however, is that Mill's life was nevertheless impinged upon by religion at every turn. This is true both of the close relationships that shaped him and of his own, internal thoughts. Mill was a religious sceptic, but not the kind of person which that term usually conjures up. The unexpected presence and prominence of spirituality is not only there in Mill's late, startling essay, 'Theism', in which he makes the case for hope in God and in Christ. It is everywhere--in his immediate family, his best friends, and his vision for the future. It is even there in such a seemingly unlikely place as his Logic, which repeatedly addresses religious themes. John Stuart Mill: A Secular Life is a biography which follows one of Britain's most well-respected intellectuals through all of the key moments in his life from falling in love to sitting in Parliament and beyond. It also explores his classic works including, On Liberty, Principles of Political Economy, Utilitarianism, and The Subjection of Women. In this well-researched study which offers original findings and insights, Timothy Larsen presents the Mill you never knew. The Mill that even some of his closest disciples never knew. This is John Stuart Mill, the Saint of Rationalism--a secular life and a spiritual life.

Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had discredited religious beliefs. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of 'savages.' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work. Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.

The Oxford Handbook of Christmas provides a comprehensive, interdisciplinary account of all aspects of Christmas across the globe, from the specifically religious to the purely cultural. The contributions are drawn from a distinguished group of international experts from across numerous disciplines, including literary scholars, theologians, historians, biblical scholars, sociologists, anthropologists, art historians, and legal experts. The volume provides authoritative treatments of a range of topics, from the origins of Christmas to the present; decorating trees to eating plum pudding; from the Bible to contemporary worship; from carols to cinema; from the Nativity Story to Santa Claus; from Bethlehem to Japan; from Catholics to Baptists; from secularism to consumerism.Christmas is the biggest celebration on the planet. Every year, a significant percentage of the world's population is draw to this holiday--from Cape Cod to Cape Town, from South America to South Korea, and on and on across the globe. The Christmas season takes up a significant part of the entire year. For many countries, the holiday is a major force in their national economy. Moreover, Christmas is not just a modern holiday, but has been an important feast for most Christians since the fourth century and a dominant event in many cultures and countries for over a millennium. The Oxford Handbook of Christmas provides an invaluable reference point for anyone interested in this global phenomenon.

The First World War is the bloodiest war in British history. As casualties mounted during one of its great, seemingly futile battles, the Passchendaele offensive of 1917, seventeen Anglican priests serving as temporary military chaplains wrote chapters for the book, The Church in the Furnace. In it, they urged the Church of England to make fundamental changes in the light of the war. They were impatient and hard-hitting. They gained a reputation as radicals. The Furnace seventeen experienced more than enough of the war. Some were wounded, others gassed. One of them was recognized as a war hero but suffered from shell shock for the rest of his life. Some won the Military Cross, the Distinguished Service Order, or other honours. One of them was the most famous padre of them all, the war poet G. A. Studdert Kennedy, who was widely known by his nickname, Woodbine Willie. The others included the Irish novelist, James O. Hannay (who wrote under the penname, George A. Birmingham), the Oxford theologian, Kenneth E. Kirk, and Eric Milner-White, whose response to the war included creating the Festival of Nine Lessons and Carols for Christmas Eve, King's College, Cambridge. Though they had been scathing about the Church hierarchy during the war, most of them lived to be consecrated a bishop. They strove to make sense of the turbulent events through which they lived, a span of years that included two world wars. Some of their brothers died in the First World War, and some of their sons in the Second World War. They spoke out on issues such as birth control, the League of Nations, Prayer Book revision, church reunion, and pacifism. They sought to do something with their lives after the war that would make retrospectively meaningful all the meaningless losses that had occurred during the war. The Fires of Moloch is a group biography of a generation which went through the fire--a generation which went from the Victorian age to the atomic age, but which was forever haunted by the trenches and battlefields of France and Flanders, 1914-18.

The First World War is the bloodiest war in British history. As casualties mounted during one of its great, seemingly futile battles, the Passchendaele offensive of 1917, seventeen Anglican priests serving as temporary military chaplains wrote chapters for the book, The Church in the Furnace. In it, they urged the Church of England to make fundamental changes in the light of the war. They were impatient and hard-hitting. They gained a reputation as radicals. The Furnace seventeen experienced more than enough of the war. Some were wounded, others gassed. One of them was recognized as a war hero but suffered from shell shock for the rest of his life. Some won the Military Cross, the Distinguished Service Order, or other honours. One of them was the most famous padre of them all, the war poet G. A. Studdert Kennedy, who was widely known by his nickname, Woodbine Willie. The others included the Irish novelist, James O. Hannay (who wrote under the penname, George A. Birmingham), the Oxford theologian, Kenneth E. Kirk, and Eric Milner-White, whose response to the war included creating the Festival of Nine Lessons and Carols for Christmas Eve, King's College, Cambridge. Though they had been scathing about the Church hierarchy during the war, most of them lived to be consecrated a bishop. They strove to make sense of the turbulent events through which they lived, a span of years that included two world wars. Some of their brothers died in the First World War, and some of their sons in the Second World War. They spoke out on issues such as birth control, the League of Nations, Prayer Book revision, church reunion, and pacifism. They sought to do something with their lives after the war that would make retrospectively meaningful all the meaningless losses that had occurred during the war. The Fires of Moloch is a group biography of a generation which went through the fire--a generation which went from the Victorian age to the atomic age, but which was forever haunted by the trenches and battlefields of France and Flanders, 1914-18.

The First World War is the bloodiest war in British history. As casualties mounted during one of its great, seemingly futile battles, the Passchendaele offensive of 1917, seventeen Anglican priests serving as temporary military chaplains wrote chapters for the book, The Church in the Furnace. In it, they urged the Church of England to make fundamental changes in the light of the war. They were impatient and hard-hitting. They gained a reputation as radicals. The Furnace seventeen experienced more than enough of the war. Some were wounded, others gassed. One of them was recognized as a war hero but suffered from shell shock for the rest of his life. Some won the Military Cross, the Distinguished Service Order, or other honours. One of them was the most famous padre of them all, the war poet G. A. Studdert Kennedy, who was widely known by his nickname, Woodbine Willie. The others included the Irish novelist, James O. Hannay (who wrote under the penname, George A. Birmingham), the Oxford theologian, Kenneth E. Kirk, and Eric Milner-White, whose response to the war included creating the Festival of Nine Lessons and Carols for Christmas Eve, King's College, Cambridge. Though they had been scathing about the Church hierarchy during the war, most of them lived to be consecrated a bishop. They strove to make sense of the turbulent events through which they lived, a span of years that included two world wars. Some of their brothers died in the First World War, and some of their sons in the Second World War. They spoke out on issues such as birth control, the League of Nations, Prayer Book revision, church reunion, and pacifism. They sought to do something with their lives after the war that would make retrospectively meaningful all the meaningless losses that had occurred during the war. The Fires of Moloch is a group biography of a generation which went through the fire--a generation which went from the Victorian age to the atomic age, but which was forever haunted by the trenches and battlefields of France and Flanders, 1914-18.

The Oxford Handbook of Christmas provides a comprehensive, interdisciplinary account of all aspects of Christmas across the globe, from the specifically religious to the purely cultural. The contributions are drawn from a distinguished group of international experts from across numerous disciplines, including literary scholars, theologians, historians, biblical scholars, sociologists, anthropologists, art historians, and legal experts. The volume provides authoritative treatments of a range of topics, from the origins of Christmas to the present; decorating trees to eating plum pudding; from the Bible to contemporary worship; from carols to cinema; from the Nativity Story to Santa Claus; from Bethlehem to Japan; from Catholics to Baptists; from secularism to consumerism.Christmas is the biggest celebration on the planet. Every year, a significant percentage of the world's population is drawn to this holiday—from Cape Cod to Cape Town, from South America to South Korea, and on and on across the globe. The Christmas season takes up a significant part of the entire year. For many countries, the holiday is a major force in their national economy. Moreover, Christmas is not just a modern holiday, but has been an important feast for most Christians since the fourth century and a dominant event in many cultures and countries for over a millennium. The Oxford Handbook of Christmas provides an invaluable reference point for anyone interested in this global phenomenon.

The Victorian crisis of faith has dominated discussions of religion and the Victorians. Stories are frequently told of prominent Victorians such as George Eliot losing their faith. This crisis is presented as demonstrating the intellectual weakness of Christianity as it was assaulted by new lines of thought such as Darwinism and biblical criticism. This study serves as a corrective to that narrative. It focuses on freethinking and Secularist leaders who came to faith. As sceptics, they had imbibed all the latest ideas that seemed to undermine faith; nevertheless, they went on to experience a crisis of doubt, and then to defend in their writings and lectures the intellectual cogency of Christianity. The Victorian crisis of doubt was surprisingly large. Telling this story serves to restore its true proportion and to reveal the intellectual strength of faith in the nineteenth century.

The Victorian crisis of faith has dominated discussions of religion and the Victorians. Stories are frequently told of prominent Victorians such as George Eliot losing their faith. This crisis is presented as demonstrating the intellectual weakness of Christianity as it was assaulted by new lines of thought such as Darwinism and biblical criticism. This study serves as a corrective to that narrative. It focuses on freethinking and Secularist leaders who came to faith. As sceptics, they had imbibed all the latest ideas that seemed to undermine faith; nevertheless, they went on to experience a crisis of doubt, and then to defend in their writings and lectures the intellectual cogency of Christianity. The Victorian crisis of doubt was surprisingly large. Telling this story serves to restore its true proportion and to reveal the intellectual strength of faith in the nineteenth century.

Although the Victorians were awash in texts, the Bible was such a pervasive and dominant presence that they may fittingly be thought of as 'a people of one book'. They habitually read the Bible, quoted it, adopted its phraseology as their own, thought in its categories, and viewed their own lives and experiences through a scriptural lens. This astonishingly deep, relentless, and resonant engagement with the Bible was true across the religious spectrum from Catholics to Unitarians and beyond. The scripture-saturated culture of nineteenth-century England is displayed by Timothy Larsen in a series of lively case studies of representative figures ranging from the Quaker prison reformer Elizabeth Fry to the liberal Anglican pioneer of nursing Florence Nightingale to the Baptist preacher C. H. Spurgeon to the Jewish author Grace Aguilar. Even the agnostic man of science T. H. Huxley and the atheist leaders Charles Bradlaugh and Annie Besant were thoroughly and profoundly preoccupied with the Bible. Serving as a tour of the diversity and variety of nineteenth-century views, Larsen's study presents the distinctive beliefs and practices of all the major Victorian religious and sceptical traditions from Anglo-Catholics to the Salvation Army to Spiritualism, while simultaneously drawing out their common, shared culture as a people of one book.

Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had exposed religious beliefs to be untenable. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of 'savages.' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work.Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.

Although the Victorians were awash in texts, the Bible was such a pervasive and dominant presence that they may fittingly be thought of as 'a people of one book'. They habitually read the Bible, quoted it, adopted its phraseology as their own, thought in its categories, and viewed their own lives and experiences through a scriptural lens. This astonishingly deep, relentless, and resonant engagement with the Bible was true across the religious spectrum from Catholics to Unitarians and beyond. The scripture-saturated culture of nineteenth-century England is displayed by Timothy Larsen in a series of lively case studies of representative figures ranging from the Quaker prison reformer Elizabeth Fry to the liberal Anglican pioneer of nursing Florence Nightingale to the Baptist preacher C. H. Spurgeon to the Jewish author Grace Aguilar. Even the agnostic man of science T. H. Huxley and the atheist leaders Charles Bradlaugh and Annie Besant were thoroughly and profoundly preoccupied with the Bible. Serving as a tour of the diversity and variety of nineteenth-century views, Larsen's study presents the distinctive beliefs and practices of all the major Victorian religious and sceptical traditions from Anglo-Catholics to the Salvation Army to Spiritualism, while simultaneously drawing out their common, shared culture as a people of one book.

The five-volume Oxford History of Dissenting Protestant Traditions series is governed by a motif of migration ('out-of-England'). It first traces organized church traditions that arose in England as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and royal supremacy, but then follows those traditions as they spread beyond England -and also traces newer traditions that emerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier English Dissent, but that have often defined a trajectory of influence independent ecclesiastical organizations. The Oxford History of Protestant Dissenting Traditions, Volume III considers the Dissenting traditions of the United Kingdom, the British Empire, and the United States in the nineteenth century. It provides an overview of the historiography on Dissent while making the case for seeing Dissenters in different Anglophone connections as interconnected and conscious of their genealogical connections. The nineteenth century saw the creation of a vast Anglo-world which also brought Anglophone Dissent to its apogee. Featuring contributions from a team of leading scholars, the volume illustrates that in most parts of the world the later nineteenth century was marked by a growing enthusiasm for the moral and educational activism of the state which plays against the idea of Dissent as a static, purely negative identity. This collection shows that Dissent was a political and constitutional identity, which was often only strong where a dominant Church of England existed to dissent against.

Evangelicalism, a vibrant and growing expression of historic Christian orthodoxy, is already one of the largest and most geographically diverse global religious movements. This Companion, first published in 2007, offers an articulation of evangelical theology that is both faithful to historic evangelical convictions and in dialogue with contemporary intellectual contexts and concerns. In addition to original and creative essays on central Christian doctrines such as Christ, the Trinity, and Justification, it breaks new ground by offering evangelical reflections on issues such as gender, race, culture, and world religions. This volume also moves beyond the confines of Anglo-American perspectives to offer separate essays exploring evangelical theology in African, Asian, and Latin American contexts. The contributors to this volume form an unrivalled list of many of today's most eminent evangelical theologians and important emerging voices.

Evangelicalism, a vibrant and growing expression of historic Christian orthodoxy, is already one of the largest and most geographically diverse global religious movements. This Companion, first published in 2007, offers an articulation of evangelical theology that is both faithful to historic evangelical convictions and in dialogue with contemporary intellectual contexts and concerns. In addition to original and creative essays on central Christian doctrines such as Christ, the Trinity, and Justification, it breaks new ground by offering evangelical reflections on issues such as gender, race, culture, and world religions. This volume also moves beyond the confines of Anglo-American perspectives to offer separate essays exploring evangelical theology in African, Asian, and Latin American contexts. The contributors to this volume form an unrivalled list of many of today's most eminent evangelical theologians and important emerging voices.

This collection of essays by prominent scholars surveys the ways in which the Decalogue, the Ten Commandments, has been understood and appropriated from biblical times until today. With chapters devoted to major thinkers such as Aquinas, Barth, Calvin, Luther, Maimonides, and Wesley, the writers explore ways the Decalogue has provided theological, ethical, moral, and devotional reflection throughout many facets of religious thought. The pieces reveal both the continuities in interpretation through the centuries as well as ways in which individual theologians departed from reigning readings to develop new directions.Contributors include Daniel I. Block, Craig A. Evans, George Hunsinger, Matthew Levering, D. Stephen Long, William E. May, David Novak, Alison G. Salvesen, Susan E. Schreiner, Carl R. Trueman, and Timothy J. Wengert.

Christianity and cultural aspirations are inevitably in tension: the combination invites a suspicion that temporal pursuits have slackened a quest for divine approbation. This text explores this tension in the context of modern Britain and America. In 15 original essays, a range of well-respected scholars examine the cultural aspirations of a broad spectrum of Christians, including Baptists, Congregationalists, Methodists, Presbyterians, Roman Catholics, and Anglicans, as they were expressed in arenas as diverse as politics, education, architecture, and sport. This volume is published in honour of Clyde Binfield, the distinguished ecclesiastical historian.