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P045: Doing our work better, together: a relationship-based approach to defining the quality improvement agenda in trauma care
- E. Purdy, D. Mclean, C. Alexander, M. Scott, A. Donahue, D. Campbell, M. Wullschleger, G. Berkowitz, D. Henry, V. Brazil
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- Journal:
- Canadian Journal of Emergency Medicine / Volume 22 / Issue S1 / May 2020
- Published online by Cambridge University Press:
- 13 May 2020, p. S80
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- May 2020
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Background: Trauma care represents a complex patient journey, requiring multi-disciplinary coordinated care. Team members are human, and as such, how they feel about their colleagues and their work affects performance. The challenge for health service leaders is enabling culture that supports high levels of collaboration, cooperation and coordination across diverse groups. Aim Statement: We aimed to define and set the agenda for improvement of the relational aspects of trauma care at a large tertiary care hospital. Measures & Design: We conducted a mixed-methods collaborative ethnography using the Relational Coordination survey – an established tool to analyze the relational dimensions of multidisciplinary teamwork – participant observation, interviews, and narrative surveys. Findings were presented to clinicians in working groups for further interpretation and to facilitate co-creation of targeted interventions designed to improve team relationships and performance. Evaluation/Results: We engaged a complex multidisciplinary network of ~500 care providers dispersed across seven core interdependent clinical disciplines. Initial findings highlighted the importance of relationships in trauma care and opportunities to improve. Narrative survey and ethnographic findings further highlighted the centrality of a translational simulation program in contributing positively to team culture and relational ties. A range of 16 interventions – focusing on structural, process and relational dimensions – were co-created with participants and are now being implemented and evaluated by various trauma care providers. Discussion/Impact: Through engagement of clinicians spanning organizational boundaries, relational aspects of care can be measured and directly targeted in a collaborative quality improvement process. We encourage health care leaders to consider relationship-based quality improvement strategies, including translational simulation and relational coordination processes, in their efforts to improve care for patients with complex, interdependent journeys.
Contents
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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- Boydell & Brewer
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- 28 April 2017
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List of Abbreviations and Conventions
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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3 - Presbyterian Church Government
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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Summary
The differences between episcopal, presbyterian and congregational polities were often porous and blurred. Even the polity of Robert Baillie's Scottish Church – hailed both at home and abroad as ‘the best Reformed Kirk’ – cannot easily be cast in a presbyterian mould without overlooking its similarities with episcopal and congregational polities. Yet seventeenth-century Scots and centuries of subsequent historiography may lead one to conclude that a clear divide emerged between proponents of episcopacy and presbyterianism at the Reformation Parliament of 1560. Such a dichotomous framework more accurately reflects, however, a characteristically sectarian historiography of Scottish Church parties from the early seventeenth century onwards. ‘Presbyterian’ tendencies emerged amongst a group of Scottish ministers following the Jacobean Union of the Crowns in 1603, reacting to royal absenteeism, fear of incorporating union with England, royal forbearance of Catholics and repeated prorogations of the General Assembly. As it appeared that consensus over the Scottish Church's polity declined, contemporaries began to draft historical accounts that refashioned the post-Reformation Church as starkly divided between ‘presbyterian’ and ‘episcopalian’ factions. Composed during the reigns of James VI and I and his son, Charles I, David Calderwood's posthumously published True History of the Church of Scotland (1678) narrated the oppression endured and victories scored by presbyterian ministers against ‘anti-Christian’ bishops, whereas Archbishop John Spottiswoode of St Andrews provided an historical account of the lawfulness of episcopacy in his History of the church and state of Scotland that was completed before 1639, although not published until 1655.
The histories of Calderwood and Spottiswoode imposed retrospective coherence on the ecclesiological commitments of ministers within the post-Reformation Church, implying that such identities were becoming more clearly defined. Rhetorical coherence nevertheless continued to conceal conceptual ambiguities. Baillie's self-identification with a presbyterian polity, discussed in this chapter, remained largely a rhetorical construct deployed for polemical advantage in published pamphlets.
1 - Biography and Intellectual Formation
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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Summary
Robert Baillie was born in 1602 in Glasgow. Much of what we know about Baillie's life is gleaned from the rich selection of extant documents that he produced himself; he was a meticulous chronicler of contemporary events. True to form, he recorded his precise time of birth on a blank leaf of a student notebook: Friday 30 April at 1:15 pm. Later, Baillie explained that he had been born in the same street as the theologian John Cameron, who had been ‘borne in our Salt-Mercat, a few doores from the place of my birth’. The Saltmarket was a southern continuation of Glasgow's High Street, running from the Market Cross down to the River Clyde. At the turn of the seventeenth century, Glasgow's population was approximately 7,000 and the burgh was entering a period of sustained economic growth. Whilst eastern burghs such as Aberdeen and Edinburgh were better situated to exploit trade routes with Continental Europe, Glaswegian merchants developed the burgh as a hub of domestic trade and its craftsmen established profitable textile and metalwork industries. In the 1650s, a captain in Cromwell's army, who had hitherto been critical of the Scottish towns he had visited, extolled the ‘now famous and flourishing Glasgow’, which he insisted should be considered the ‘nonsuch of Scotland, where an English florist may pick up a posie’.
Like most seventeenth-century ministers, Baillie's background was one of reasonably high social standing, only surpassed by leading merchants and landholders. In the nineteenth century, Laing incorrectly suggested that Baillie's father was Thomas Baillie, a merchant and descendant of the Baillies of Lamington, a family of minor lairds. According to Glasgow municipal records, published after Laing's account, Baillie's father was evidently James Baillie, a ‘merchant, B[urgess] and G[uild] B[rethren]’ of Glasgow, and his mother, Helen Gibson, was the daughter of Henry Gibson and Annabella Forsyth. From surviving records it appears that Baillie had one sister, Christian, and no brothers. Nevertheless, we get a sense from Baillie's letters that he felt to be strongly linked to a wider, spiritual community of Scots.
The Life and Works of Robert Baillie (1602-1662)
- Politics, Religion and Record-Keeping in the British Civil Wars
- Alexander D. Campbell
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From 1637 to 1660, the Scots witnessed rapid and confused changes in government and violent skirmishing, whilst impassioned religious disputes divided neighbours, friends and family. One of the most vivid accounts of this period may be found in the letters of the Glaswegian minister, Robert Baillie; but whilst his correspondence has long featured in historical accounts of the period, the man behind these writings has largely been forgotten.
This biography draws together for the first time an analysis of Baillie's career and writings, establishing his significance as a polemicist, minister, theologian, and contemporary historian. It is based on the first, systematic reading of Baillie's extensive surviving manuscripts, comprising thousands of leaves of correspondence, treatises, sermons, and notebooks. Chapters address Baillie's writings on monarchy, church government, Reformed theology, liturgical change, Biblical scholarship, and Baillie's practice of record-keeping. Overall, thebook challenges prevalent understandings of the intellectual landscape of Covenanted Scotland, situating Baillie and his contemporaries on the peripheries of a dynamic, European Republic of Letters.
Alexander D. Campbell is Social Sciences and Humanities Research Council of Canada Post-Doctoral Fellow, Queen's University, Canada.
6 - Biblical Scholarship and the Sermon
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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Summary
The central pillar of intellectual life in seventeenth-century Scotland, the Bible, also lay at the heart of Robert Baillie's writings. Study of early modern Scottish thinkers has, however, often risked historiographical neglect precisely because of a perceived myopic fascination with the Bible. The Victorian scholar Henry Buckle thus dismissed seventeenth-century Scotland as dominated by a ‘monkish rabble’ – ‘the Baillies, the Binnings, the Dicksons … the Hendersons, [and] the Rutherfords’ – who blindly defended Scripture's authority. For Hugh Trevor-Roper, Scotland's four universities were ‘the unreformed seminaries of a fanatical clergy’, whilst for T.C. Smout, any innovation at Glasgow University was suppressed by ‘the most crushingly Calvinist ecclesiastics, such as Robert Baillie’. Even the presbyterian minister and erstwhile Historiographer Royal George Henderson felt obliged to apologize for the fact that ‘Scottish culture in the seventeenth century was not very impressive’. More recently, Alasdair Raffe has argued that, in 1660, Scotland ‘possessed a common religious culture, the legacy of two decades of presbyterian dominance’. Such assumptions have, in turn, perpetuated a tendency to cast ‘Calvinist’ or ‘Presbyterian’ writers as invariably inimical to intellectual diversity whereas ‘heterodox’ thinkers are portrayed as driving intellectual change. Consequently, our understanding of how Scottish theologians such as Baillie interpreted the Biblical text remains limited to polemical caricature. How did Baillie interpret the Biblical text and from what intellectual traditions did he derive his exegetical approach? Why was teaching and scholarship at the Scottish university so focused on critical and practical analysis of the Bible? And how did a minister's understanding of the doctrinal concept of Scriptural self-sufficiency inform their preaching?
To answer these questions, this chapter illuminates the place of the Bible in Scottish intellectual and religious culture through a study of Baillie's writings. In particular, it addresses Baillie's analysis of the Bible in his Biblical chronology and in his sermons.
7 - Record-Keeping and Life-Writing: The Creation of Robert Baillie's Legacy
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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In one of his final letters, written in 1661, Baillie exhorted William Cunningham, eighth earl of Glencairn, to obey ‘Prince, Countrey, and Mother-Church’ after God, so that in the ‘true account I may readilie give to the world and posteritie of what is past among us these thirty-six years, your Lordship's just character may be with the fairest of all’. Baillie never began writing the history of the British Civil Wars promised in this letter, but he did bequeath to posterity a detailed account of contemporary events via transcribed copies of his outgoing letters. His decision to transcribe painstakingly a selection of outgoing letters and accompanying documents was motivated by his desire to compile a body of evidence that could be used to prepare an historical account of the Covenanters. In this vein, Baillie showed remarkable historical awareness that has benefitted generations of historians from the 1640s to the present day. He recognized the importance of the conflicts which he witnessed and he decided, quite early on, that he was well placed to document and narrate current events. In his own lifetime, his cousin and a small circle of historians based in northern Europe exploited his letters to these ends. But Baillie's efforts as manuscript collector were also a means by which he unintentionally fashioned his own legacy as detached chronicler, rather than concerned participant.
David Laing's edition of Baillie's Letters and Journals is still a valuable resource for scholars of mid-seventeenth-century Britain. Nevertheless, Baillie's practice as contemporary historian, life-writer and manuscript collector remains unstudied. Often, citation of a letter written by Baillie carries with it the tacit assumption that the text survives simply to provide historians with details about an event that fell between 1637 and 1662. Baillie has been variously taken as representative of a ‘Scottish’ or a ‘Covenanting’ opinion on a debate in the Westminster Assembly; he has been cited as an ‘eyewitness’ to treaty negotiations in 1640, 1646 or 1649; and he has been quoted for representative flavour of ‘popular’ reaction to Laudian liturgical reforms.
Frontmatter
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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Introduction
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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In 1661, Robert Baillie was languishing with an illness that would soon claim his life. Yet his troubles did not end with his health. Throughout his life, Baillie had witnessed riots, revolution and regicide, all whilst tactfully maintaining his standing as a minister in the Church of Scotland. He began his life as a loyal subject of James VI and I and he was to die in August 1662 as a loyal subject of Charles II. In the intervening years, however, Baillie had emerged as one of Scotland's most adept critics of Charles I's ecclesiastical policies and as a leading voice of the Covenanting regime. At the end of Baillie's tumultuous career, it was his life as Covenanter propagandist that came back to haunt him. Writing in September 1661 to John Maitland, earl of Lauderdale, at the royal court, Baillie was anxious to disclaim responsibility for the republication of an inflammatory pamphlet that he had written years earlier entitled A Parallel or briefe comparison of the liturgie with the massebook (1641). In his Parallel, Baillie had cunningly argued that the essential facets of Roman Catholic worship were contained in the controversial Prayer Book that had been drafted by Archbishop William Laud of Canterbury and members of the Scottish episcopate, and which had provoked rioting on its introduction in July 1637. Hearing that ‘these observations on the Scottish Service-book I writ twenty-four years ago’ were now reprinted in London, Baillie beseeched Lauderdale that ‘there is not a word of them reprinted but the title-page alone, by some cheating printer there, to make some old copies of the first and only impression sell’. Begging Lauderdale to ‘clear my innocencie to his Majestie’, Baillie explained that although he had ‘written halfa- dozen little tractats against Books and Bishops, and near as many against Sectaries … I would be loath now to reprint any of them’.
Miscellaneous Endmatter
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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2 - Monarchical Power
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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- 28 April 2017
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Following the extensive reforms enacted at the 1638 Glasgow General Assembly in contravention of Charles I's command, war loomed between Scotland and England, but Robert Baillie hesitated to countenance armed resistance. Whilst Covenanters such as Samuel Rutherford voiced their support for war, Baillie was unsure whether Charles's alterations of the Scottish Church's doctrine and liturgy warranted such dramatic measures. After agonizing over the lawfulness of defensive arms, in February 1639 Baillie ultimately acquiesced, explaining to his cousin William Spang that he did not determine that resistance was lawful from reading ‘[David] Paraeus or Buchanan, or Junius Brutus, for their reasons and conclusions I yet scunner [i.e. shudder] at; bot mainly by Bilsone de Subjectione, where he defends the practise of all Europe … who at diverse tymes, for sundry causes, hes opposed their princes’. Baillie had become convinced of the lawfulness of defensive arms from reading The True Difference betweene Christian Subjection and Unchristian rebellion (1585) by the Elizabethan bishop Thomas Bilson, hardly an author commonly included in the canon of resistance theorists. On the one hand, Bilson had defended a robust conception of hereditary monarchy, arguing that religion could not justify rebellion. On the other hand, he asserted that subjects must resist a monarch when they cease to act in line with God's laws: Protestants may justly raise arms against their monarch if they reintroduced Roman Catholic beliefs into a national church.
Baillie's ideas concerning the foundation and limits of monarchical power distinguished him from his compatriot Rutherford, traditionally considered the main political theorist of the Covenanting movement. Baillie's political thought also challenges historiographical consensus that Covenanting political thought was predominantly influenced by late sixteenth-century ‘monarchomach’ authors such as George Buchanan, John Knox and ‘Junius Brutus’ – the anonymous author of Vindiciae contra tyrannos (1579). Whilst the influence of Buchanan's historical tract Rerum Scoticarum Historia (1582) remained pervasive on seventeenth-century Scottish intellectual culture, the influence of Buchanan's writings on resistance theory are more difficult to ascertain.
Index
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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Conclusion
- Alexander D. Campbell
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After ‘presbyterian’ and ‘episcopalian’ confessional identities became entrenched by the Act of Settlement (1690) which established presbyterianism as the state religion, Scots on both sides of the divide sought to claim Robert Baillie as their own. In 1747, for example, the staunch episcopalian and Jacobite Thomas Ruddiman offered Baillie unexpected praise as the ‘only [Covenanter], who had the Courage and Conscience to deny, that the first Subscribers to that [Negative] Confession did abjure Episcopacy’. For Ruddiman, Baillie was ‘one of the most learned, and I say too little, when I add, the most honest in that famous Convention [i.e. the 1638 Glasgow Assembly]’. In this light, Baillie could be refashioned as a brave critic of Covenanting Scotland's dangerous radicalism: a minister with principled beliefs who had refused to succumb to the prevalent anti-episcopal hysteria of 1638. By contrast, nearly a century later, in December 1842, the secessionist minister Thomas M'Crie wrote to David Laing thanking him for publishing his new edition of Baillie's Letters and Journals. As M'Crie wrote, ‘I have perused with the highest anticipation and delight your masterly and elaborate Memoir of Baillie … I rejoice to think that we have been furnished with such an Antidote to the numerous misrepresentations which have issued from Jacobite and deeply prejudiced pens.’
M'Crie expressed hope for an ‘antidote’ to misrepresentations of Baillie, but in the end, Laing's edition achieved this by silencing Baillie's distinctive voice. This biography has sought to recover Baillie's voice by situating his vast and understudied corpus of writings in context. Baillie was a characteristically nuanced and dynamic thinker, steeped in the broader intellectual traditions of Reformed Europe. Far from exemplifying a ‘typical’ Covenanter, analysis of Baillie's ideas has revealed the superficiality that attaches to most claims regarding the unity of the Covenanting movement. There was no uniform ‘Covenanting ideology’ that integrated swathes of Scottish presbyterians, much less their English and Irish sympathizers.
Bibliography
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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Acknowledgements
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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5 - The Five Articles of Perth, the Scottish Prayer Book and Church Discipline
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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The Five Articles of Perth (1618) and the Scottish Prayer Book (1637) loom large in the history of the Church of Scotland as two miscalculated, liturgical ‘innovations’ that galvanized presbyterian opposition to the Scottish episcopate. Historiography tends to draw a clear connection between these two sets of controversial reforms, arguing that opposition to the former presaged opposition to the latter. Following the Union of the Crowns, it is commonly argued, James VI and I and, later, his son, Charles I, were intent on reforming worship in the Scottish Church to ensure it more closely resembled that of the Church of England. In 1618, a General Assembly at Perth enacted the so-called ‘Five Articles of Perth’, enjoining private baptism, private communion for the infirm, episcopal confirmation of youth, observance of Holy Days and kneeling to receive communion. Whereas these reforms were enacted through a General Assembly and parliament, Charles I introduced the Prayer Book by his prerogative alone, issuing a proclamation through the Scottish Privy Council commanding its usage in December 1636. In 1637, after consultation with members of the Scottish episcopate, a version of the Anglican Book of Common Prayer was introduced for use in Scottish services.
Historiographical orthodoxy purports that the introduction of these reforms exacerbated latent tensions concerning the Church's polity, thereby undermining the efficacy of its episcopate. Divergent reactions to the Perth Articles and the Prayer Book have, similarly, been explained in terms of changes in Scottish politics. Opposition to the former set of reforms lacked any significant political backing, thus denuding protests of disruptive power. Combined with the reluctance of the Scottish Privy Council and other local authorities to enforce conformity to the Perth Articles, peaceful relations were maintained in Scotland. By contrast, in 1637, the politically weak ‘Anti-Articles’ movement was reinforced as a result of unconstitutional encroachments on traditional landholding and judicial rights. The 1636 Book of Canons, moreover, strengthened royal and episcopal control over the Kirk, essentially obliging civil authorities to enforce conformity.
4 - Reformed Theology
- Alexander D. Campbell
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- The Life and Works of Robert Baillie (1602-1662)
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In typically spirited fashion, Hugh Trevor-Roper characterized seventeenth-century Scottish religion as ‘dictatorial, priestly, theocratic’, and perhaps best styled ‘intolerant’. In a more recent appraisal of Robert Baillie's theological writings, the authors described them as a ‘fierce, intemperate defence of Calvinist orthodoxy’. In similar vein, historical theologians have criticized Baillie, Samuel Rutherford and James Durham for diverging from Calvinist theology in their introduction of a strict framework of federal theology. Whilst acknowledging that Calvinism was ‘not monolithic’, such studies have highlighted differences across historical periods between, for instance, John Knox's theology and that of Rutherford, or between federal theologians of the mid-seventeenth century, such as David Dickson and Durham, and those of the eighteenth century's ‘Marrow’ controversy, such as Thomas Boston. Elsewhere, the Covenanters’ theology has been described as ‘the faith of the Gospel on fire’. By supporting other Reformed confessions alongside their own, Protestant Scots ‘had one Rule of Faith and they had one and the same attitude towards it’. By such historiographical accounts, seventeenth-century Scots had a clear and uncontested vision of what constituted theological ‘orthodoxy’ and were unwilling to accept any deviations from this norm.
By contrast, this chapter suggests that Baillie's conception of orthodox theology was more malleable and contextually determined than such historiography suggests. His writings on theological controversies may appear, prima facie, to present an inflexible vision of Reformed orthodoxy, but such a conclusion neglects subtleties of his theology. Characterization of Baillie as an obstinate and intolerant theologian partly reflects the Manichean rhetoric of the theological disputations in which he participated. Baillie's published and manuscript theological writings were exclusively framed as refutations of ‘heterodox’ or ‘erroneous’ beliefs and such polemical works were ‘central to [presbyterian] campaigns’ for ecclesiastical reform in 1640s Britain. For most early modern theologians, disputes over matters of faith were conducted in a scholastic style, whereby disputants refashioned their positions as fundamentally opposed to that of opponents. Accounts of debates may imply that disputants were separated by insurmountable divides, but such divisions were not deeply wrought.
Contributors
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. 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Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. 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Nicholson, George W. E. Nickelsburg, Tatyana Nikolskaya, Damayanthi M. A. Niles, Bertil Nilsson, Nyambura Njoroge, Fidelis Nkomazana, Mary Beth Norton, Christian Nottmeier, Sonene Nyawo, Anthère Nzabatsinda, Edward T. Oakes, Gerald O'Collins, Daniel O'Connell, David W. Odell-Scott, Mercy Amba Oduyoye, Kathleen O'Grady, Oyeronke Olajubu, Thomas O'Loughlin, Dennis T. Olson, J. Steven O'Malley, Cephas N. Omenyo, Muriel Orevillo-Montenegro, César Augusto Ornellas Ramos, Agbonkhianmeghe E. Orobator, Kenan B. Osborne, Carolyn Osiek, Javier Otaola Montagne, Douglas F. Ottati, Anna May Say Pa, Irina Paert, Jerry G. Pankhurst, Aristotle Papanikolaou, Samuele F. Pardini, Stefano Parenti, Peter Paris, Sung Bae Park, Cristián G. Parker, Raquel Pastor, Joseph Pathrapankal, Daniel Patte, W. Brown Patterson, Clive Pearson, Keith F. Pecklers, Nancy Cardoso Pereira, David Horace Perkins, Pheme Perkins, Edward N. Peters, Rebecca Todd Peters, Bishop Yeznik Petrossian, Raymond Pfister, Peter C. Phan, Isabel Apawo Phiri, William S. F. Pickering, Derrick G. Pitard, William Elvis Plata, Zlatko Plese, John Plummer, James Newton Poling, Ronald Popivchak, Andrew Porter, Ute Possekel, James M. Powell, Enos Das Pradhan, Devadasan Premnath, Jaime Adrían Prieto Valladares, Anne Primavesi, Randall Prior, María Alicia Puente Lutteroth, Eduardo Guzmão Quadros, Albert Rabil, Laurent William Ramambason, Apolonio M. Ranche, Vololona Randriamanantena Andriamitandrina, Lawrence R. Rast, Paul L. Redditt, Adele Reinhartz, Rolf Rendtorff, Pål Repstad, James N. Rhodes, John K. Riches, Joerg Rieger, Sharon H. Ringe, Sandra Rios, Tyler Roberts, David M. Robinson, James M. Robinson, Joanne Maguire Robinson, Richard A. H. Robinson, Roy R. Robson, Jack B. Rogers, Maria Roginska, Sidney Rooy, Rev. Garnett Roper, Maria José Fontelas Rosado-Nunes, Andrew C. Ross, Stefan Rossbach, François Rossier, John D. Roth, John K. Roth, Phillip Rothwell, Richard E. 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Van Bavel, Steven Vanderputten, Peter Van der Veer, Huub Van de Sandt, Louis Van Tongeren, Luke A. Veronis, Noel Villalba, Ramón Vinke, Tim Vivian, David Voas, Elena Volkova, Katharina von Kellenbach, Elina Vuola, Timothy Wadkins, Elaine M. Wainwright, Randi Jones Walker, Dewey D. Wallace, Jerry Walls, Michael J. Walsh, Philip Walters, Janet Walton, Jonathan L. Walton, Wang Xiaochao, Patricia A. Ward, David Harrington Watt, Herold D. Weiss, Laurence L. Welborn, Sharon D. Welch, Timothy Wengert, Traci C. West, Merold Westphal, David Wetherell, Barbara Wheeler, Carolinne White, Jean-Paul Wiest, Frans Wijsen, Terry L. Wilder, Felix Wilfred, Rebecca Wilkin, Daniel H. Williams, D. Newell Williams, Michael A. Williams, Vincent L. Wimbush, Gabriele Winkler, Anders Winroth, Lauri Emílio Wirth, James A. Wiseman, Ebba Witt-Brattström, Teofil Wojciechowski, John Wolffe, Kenman L. Wong, Wong Wai Ching, Linda Woodhead, Wendy M. Wright, Rose Wu, Keith E. Yandell, Gale A. Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- The Cambridge Dictionary of Christianity
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- 05 August 2012
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- 20 September 2010, pp xi-xliv
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Contributors
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- By Joanne R. Adler, David A. Alexander, Laurence Alison, Catherine C. Ayoub, Peter Banister, Anthony R. Beech, Amanda Biggs, Julian Boon, Adrian Bowers, Neil Brewer, Eric Broekaert, Paula Brough, Jennifer M. Brown, Kevin Browne, Elizabeth A. Campbell, David Canter, Michael Carlin, Shihning Chou, Martin A. Conway, Claire Cooke, David Cooke, Ilse Derluyn, Robert J. Edelmann, Vincent Egan, Tom Ellis, Marie Eyre, David P. Farrington, Seena Fazel, Daniel B. Fishman, Victoria Follette, Katarina Fritzon, Elizabeth Gilchrist, Nathan D. Gillard, Renée Gobeil, Agnieszka Golec de Zavala, Jane Goodman-Delahunty, Lynsey Gozna, Don Grubin, Gisli H. Gudjonsson, Helinä Häkkänen-Nyholm, Guy Hall, Nathan Hall, Roisin Hall, Sean Hammond, Leigh Harkins, Grant T. Harris, Camilla Herbert, Robert D. Hoge, Todd E. Hogue, Clive R. Hollin, Lorraine Hope, Miranda A. H. Horvath, Kevin Howells, Carol A. Ireland, Jane L. Ireland, Mark Kebbell, Michael King, Bruce D. Kirkcaldy, Heidi La Bash, Cara Laney, William R. Lindsay, Elizabeth F. Loftus, L. E. Marshall, W. L. Marshall, James McGuire, Neil McKeganey, T. M. McMillan, Mary McMurran, Joav Merrick, Becky Milne, Joanne M. Nadkarni, Claire Nee, M. D. O’Brien, William O’Donohue, Darragh O’Neill, Jane Palmer, Adria Pearson, Derek Perkins, Devon L. L. Polaschek, Louise E. Porter, Charlotte C. Powell, Graham E. Powell, Martine Powell, Christine Puckering, Ethel Quayle, Vernon L. Quinsey, Marnie E. Rice, Randall Richardson-Vejlgaard, Richard Rogers, Louis B Schlesinger, Carolyn Semmler, G. A. Serran, Ralph C. Serin, John L. Taylor, Max Taylor, Brian Thomas-Peter, Paul A. Tiffin, Graham Towl, Rosie Travers, Arlene Vetere, Graham Wagstaff, Helen Wakeling, Fiona Warren, Brandon C. Welsh, David Wexler, Margaret Wilson, Dan Yarmey, Susan Young
- Edited by Jennifer M. Brown, London School of Economics and Political Science, Elizabeth A. Campbell, University of Glasgow
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- The Cambridge Handbook of Forensic Psychology
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- 06 July 2010
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- 29 April 2010, pp xix-xxiii
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