25 results
Meaning and Purpose (MaP) therapy II: Feasibility and acceptability from a pilot study in advanced cancer
- David W. Kissane, Carrie Lethborg, Joanne Brooker, Courtney Hempton, Sue Burney, Natasha Michael, Margaret Staples, Tanya Osicka, Merlina Sulistio, Jeremy Shapiro, Hilary Hiscock
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- Journal:
- Palliative & Supportive Care / Volume 17 / Issue 1 / February 2019
- Published online by Cambridge University Press:
- 02 January 2019, pp. 21-28
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Objective
Meaning and Purpose (MaP) therapy aims to enhance meaning-based coping through a life review that focuses on the value and worth of the person, key relationships, sources of fulfillment, roles, and future priorities in living life out fully. We sought to test the feasibility and acceptability of a six-session model of MaP therapy against a wait-list control cohort in a pilot study seeking effect sizes on measures of adaptation.
MethodWe randomized patients with advanced cancer to MaP therapy or wait-list control, with measures administered at baseline and after 6–8 weeks. Wait-list patients could then crossover to receive therapy, with further measures collected postintervention. Adherence to the manualized model was sustained through weekly supervision and fidelity coding of recorded sessions. We used generalized estimating equations to control for baseline and any correlation of data.
ResultFrom 134 eligible participants, 57 (43%) consented, and 40 of 45 (89%) offered therapy completed 6 sessions. Key barriers to consenting patients were poor health (15 refusers and 4 withdrawals) and death intervened in 6 participants. MaP therapy generated adequate effect sizes in posttraumatic growth (new possibilities, appreciation of life, and personal strength) and life attitudes (choices and goal seeking) to permit calculation of power for a formal randomized, controlled trial.
Significance of resultsDelivery of this model of existentially oriented therapy is feasible and acceptable to patients. A properly powered randomized controlled trial is justified to examine the efficacy of this intervention.
CHRISTIANITY AND HUMAN FLOURISHING: THE ROLES OF LAW AND POLITICS
- David N. Hempton
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- Journal:
- Journal of Law and Religion / Volume 32 / Issue 1 / March 2017
- Published online by Cambridge University Press:
- 17 April 2017, pp. 53-58
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- March 2017
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This essay was presented as a 2016 McDonald Distinguished Scholar Lecture at the Center for the Study of Law and Religion, Emory University.
International Religious Networks: Methodism and Popular Protestantism, c. 1750 – c. 1850
- David Hempton
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- Journal:
- Studies in Church History Subsidia / Volume 14 / 2012
- Published online by Cambridge University Press:
- 17 February 2016, pp. 143-164
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- 2012
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The benefits of using an international lens to understand both the complexity and the essence of religious movements have been well demonstrated in a number of important recent studies. In fact it has become quite unusual to write about early modern puritanism and Protestantism without taking at least a transatlantic, if not a global, perspective. Philip Benedict’s important book, Christ’s Churches Purely Reformed: A Social History of Calvinism (2002) has shown that only by looking at Calvinism as an international movement taking root in France, the Netherlands, the British Isles, the Holy Roman Empire, eastern Europe and New England can one properly identify the distinctive aspects of Calvinist piety and begin to answer bigger questions about Calvinism’s alleged contribution to the emergence of modern liberal democracy. He shows, for example, that while no post-Reformation confession had a monopoly of resistance to unsatisfactory rulers, Calvinists, because of their deep hostility to idolatrous forms of worship and unscriptural church institutions, were generally speaking more unwilling than others to compromise with or submit to religious and political institutions antithetical to their interests. Similarly, although Benedict is sceptical about the supposed connections between Calvinism and capitalism and Calvinism and democracy, he does show that Calvinism was a midwife of modernity through its routinization of time, its promotion of literacy, and its emphasis on the individual conscience.
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. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. Hackett, Getatchew Haile, Douglas John Hall, Nicholas Hammond, Daphne Hampson, Jehu J. Hanciles, Barry Hankins, Jennifer Haraguchi, Stanley S. Harakas, Anthony John Harding, Conrad L. Harkins, J. William Harmless, Marjory Harper, Amir Harrak, Joel F. Harrington, Mark W. Harris, Susan Ashbrook Harvey, Van A. Harvey, R. Chris Hassel, Jione Havea, Daniel Hawk, Diana L. Hayes, Leslie Hayes, Priscilla Hayner, S. Mark Heim, Simo Heininen, Richard P. Heitzenrater, Eila Helander, David Hempton, Scott H. Hendrix, Jan-Olav Henriksen, Gina Hens-Piazza, Carter Heyward, Nicholas J. Higham, David Hilliard, Norman A. Hjelm, Peter C. Hodgson, Arthur Holder, M. Jan Holton, Dwight N. Hopkins, Ronnie Po-chia Hsia, Po-Ho Huang, James Hudnut-Beumler, Jennifer S. Hughes, Leonard M. Hummel, Mary E. Hunt, Laennec Hurbon, Mark Hutchinson, Susan E. Hylen, Mary Beth Ingham, H. Larry Ingle, Dale T. Irvin, Jon Isaak, Paul John Isaak, Ada María Isasi-Díaz, Hans Raun Iversen, Margaret C. 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. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. Douglas Meeks, Monica Jyotsna Melanchthon, Ilie Melniciuc-Puica, Everett Mendoza, Raymond A. Mentzer, William W. Menzies, Ina Merdjanova, Franziska Metzger, Constant J. Mews, Marvin Meyer, Carol Meyers, Vasile Mihoc, Gunner Bjerg Mikkelsen, Maria Inêz de Castro Millen, Clyde Lee Miller, Bonnie J. Miller-McLemore, Alexander Mirkovic, Paul Misner, Nozomu Miyahira, R. W. L. Moberly, Gerald Moede, Aloo Osotsi Mojola, Sunanda Mongia, Rebeca Montemayor, James Moore, Roger E. Moore, Craig E. Morrison O.Carm, Jeffry H. Morrison, Keith Morrison, Wilson J. Moses, Tefetso Henry Mothibe, Mokgethi Motlhabi, Fulata Moyo, Henry Mugabe, Jesse Ndwiga Kanyua Mugambi, Peggy Mulambya-Kabonde, Robert Bruce Mullin, Pamela Mullins Reaves, Saskia Murk Jansen, Heleen L. Murre-Van den Berg, Augustine Musopole, Isaac M. T. Mwase, Philomena Mwaura, Cecilia Nahnfeldt, Anne Nasimiyu Wasike, Carmiña Navia Velasco, Thulani Ndlazi, Alexander Negrov, James B. Nelson, David G. Newcombe, Carol Newsom, Helen J. 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. Rubenstein, Rosemary Radford Ruether, Markku Ruotsila, John E. Rybolt, Risto Saarinen, John Saillant, Juan Sanchez, Wagner Lopes Sanchez, Hugo N. Santos, Gerhard Sauter, Gloria L. Schaab, Sandra M. Schneiders, Quentin J. Schultze, Fernando F. Segovia, Turid Karlsen Seim, Carsten Selch Jensen, Alan P. F. Sell, Frank C. Senn, Kent Davis Sensenig, Damían Setton, Bal Krishna Sharma, Carolyn J. Sharp, Thomas Sheehan, N. Gerald Shenk, Christian Sheppard, Charles Sherlock, Tabona Shoko, Walter B. Shurden, Marguerite Shuster, B. Mark Sietsema, Batara Sihombing, Neil Silberman, Clodomiro Siller, Samuel Silva-Gotay, Heikki Silvet, John K. Simmons, Hagith Sivan, James C. Skedros, Abraham Smith, Ashley A. Smith, Ted A. Smith, Daud Soesilo, Pia Søltoft, Choan-Seng (C. S.) Song, Kathryn Spink, Bryan Spinks, Eric O. Springsted, Nicolas Standaert, Brian Stanley, Glen H. Stassen, Karel Steenbrink, Stephen J. Stein, Andrea Sterk, Gregory E. Sterling, Columba Stewart, Jacques Stewart, Robert B. Stewart, Cynthia Stokes Brown, Ken Stone, Anne Stott, Elizabeth Stuart, Monya Stubbs, Marjorie Hewitt Suchocki, David Kwang-sun Suh, Scott W. Sunquist, Keith Suter, Douglas Sweeney, Charles H. Talbert, Shawqi N. Talia, Elsa Tamez, Joseph B. Tamney, Jonathan Y. Tan, Yak-Hwee Tan, Kathryn Tanner, Feiya Tao, Elizabeth S. Tapia, Aquiline Tarimo, Claire Taylor, Mark Lewis Taylor, Bishop Abba Samuel Wolde Tekestebirhan, Eugene TeSelle, M. Thomas Thangaraj, David R. Thomas, Andrew Thornley, Scott Thumma, Marcelo Timotheo da Costa, George E. “Tink” Tinker, Ola Tjørhom, Karen Jo Torjesen, Iain R. Torrance, Fernando Torres-Londoño, Archbishop Demetrios [Trakatellis], Marit Trelstad, Christine Trevett, Phyllis Trible, Johannes Tromp, Paul Turner, Robert G. Tuttle, Archbishop Desmond Tutu, Peter Tyler, Anders Tyrberg, Justin Ukpong, Javier Ulloa, Camillus Umoh, Kristi Upson-Saia, Martina Urban, Monica Uribe, Elochukwu Eugene Uzukwu, Richard Vaggione, Gabriel Vahanian, Paul Valliere, T. J. 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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- Book:
- The Cambridge Dictionary of Christianity
- Published online:
- 05 August 2012
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- 20 September 2010, pp xi-xliv
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3 - Wesley in context
- from Part II - Wesley’s life
- Edited by Randy L. Maddox, Duke University, North Carolina, Jason E. Vickers
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- The Cambridge Companion to John Wesley
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- 28 September 2010
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- 13 November 2009, pp 60-78
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Summary
The civil wars and constitutional dislocations of the mid-seventeenth century exercised an enduring influence over British politics and religion from which neither John Wesley nor his progenitors were exempt. Wesley's great grandfather (Bartholomew Westley) and grandfather (John Westley) were victims of the great ejection of nonconforming clergy in 1662; his father Samuel was an ex-Dissenter turned “high church” Anglican priest; and his mother Susanna, the daughter of an eminent Dissenting minister, also turned tables when she became a “high church” Anglican with thinly disguised Jacobite sympathies. Although both of John Wesley's parents were high church Tories, they fell out over William, Prince of Orange's legitimacy as king, which his father accepted and his mother rejected. The seriousness of their disagreement, which was anything but a mere marital spat, indicates how profoundly divided Anglicans were over their increasingly incompatible devotion to divine right monarchy on the one hand and their hostility to Roman Catholicism on the other. The Catholicism of the later Stuart monarchs forced Anglicans to make a most unwelcome choice, which could bifurcate consciences, friends, and families. In this way, the vicissitudes of the Stuart dynasty played out in family squabbles within the Wesley household - with its large number of children, variously estimated between seventeen and nineteen, the great majority female.
5 - Established churches and the growth of religious pluralism: a case study of christianisation and secularisation in England since 1700
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- By David Hempton, Professor of Church History Boston University
- Edited by Hugh McLeod, University of Birmingham, Werner Ustorf, University of Birmingham
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- The Decline of Christendom in Western Europe, 1750–2000
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- 03 July 2009
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- 17 July 2003, pp 81-98
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Summary
Secularisation theories have largely been abandoned by most of their erstwhile inventors as being inapplicable to most parts of the world except western Europe. Indeed all kinds of theories of historical inevitability have taken a fearful pounding in the half-century since the publication of Sir Isaiah Berlin's famous lecture on the subject at the London School of Economics in 1953. History without contingencies is like life without choice, but contingencies require explanatory frameworks. The purpose of this chapter is to advance an argument about the process of religious change in England from around 1700 which takes account of contingencies, but which seeks to establish analytical structures of more general application. The argument is that in England the rise of a more pluralistic religious society in the nineteenth century led to an increase in the social significance of religion (however that is to be measured) in the short run, but that the distinctive way in which it happened posed more serious problems for churches in the twentieth century. Ironically, the rise of a more voluntaristic and competitive religious environment in England helped erode some of the conditions that had nurtured its own development. What follows, therefore, is a tentative explanation of that story in England which is markedly different from the religious trajectories of other countries in the same period, including, for the sake of comparison, Ireland and the United States.
4 - The making of the Irish Catholic nation
- David Hempton, Boston University
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- Religion and Political Culture in Britain and Ireland
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- 06 January 2010
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- 26 January 1996, pp 72-92
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Summary
The chief irony of this subject is the fact that probably no church in the British Isles started out from a more unpromising position in the first half of the eighteenth century than the Roman Catholic Church in Ireland, yet no church was in a stronger position, both in terms of its popular allegiance and its social and political influence, by the middle of the twentieth century. The aim of this chapter is to offer a series of five historical snapshots in the development of an Irish Catholic nationalism, combined with some observations on the long-term structural changes in the shape of the Catholic Church, which enabled it to become so deeply embedded in the social, political and cultural fabric of the nation. The result of these processes was the emergence of a powerful fusion of religion and identity unequalled in any other part of the British Isles with the possible exception of Protestantism in Ulster, which in turn drew strength from its implacable opposition to Catholic nationalism.
‘PROTESTANT ASCENDANCY’ AND CATHOLIC PENALTIES IN THE EIGHTEENTH CENTURY
The success of William of Orange's Irish campaigns paved the way for further land transfer from Catholics to Protestants and for four decades of penal legislation against Irish Catholics. After the turbulence and uncertainty of the half century from the Rebellion of 1641 to the conclusion of the Williamite campaigns in 1691 it seemed that out of a powerful mixture of revenge and self-defence, Irish Protestants, with the support of the British State, were determined to control the country through landed power, legal coercion and the Protestant Established Church.
8 - Conclusions
- David Hempton, Boston University
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- Religion and Political Culture in Britain and Ireland
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- 06 January 2010
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- 26 January 1996, pp 173-178
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Summary
The complex relationship between religion and identity in the modern history of the British Isles is not reducible to tidy conceptual frameworks. Professor Robbins, in the most authoritative work on the subject so far, states that
churches have been, in some instances and at some periods vehicles for the cultivation of a ‘British’ identity corresponding to the political framework of Great Britain and Ireland. They have also been instrumental, in part at least, in perpetuating and recreating an English, Irish, Scottish or Welsh identity distinct from and perhaps in conflict with ‘British’ identity, both culturally and politically. Sometimes this role has been quite unconscious, but in other instances it has been explicit and deliberate.
The essence of the problem is that the British Isles is a religious patchwork quilt of immense complexity in which national, cultural, economic and denominational boundaries rarely achieve an exact correlation one with another. Moreover, the pattern alters over time and according to historical circumstances. Only in Ireland, it seems, is there a clear division, based on Reformation polarities, between an overwhelmingly Roman Catholic state and the rest of the British archipelago. This division, according to the Dutch geographer M. W. Heslinga, is essentially religious and represents the real frontier of the British Isles. The fact that there is a political border approximating to this division gives the argument a greater degree of plausibility. There is need for care, however, even in this apparently self-evident division. Not only is there a substantial Roman Catholic minority in Northern Ireland, but there has been a considerable Irish Catholic migration to other parts of Britain.
6 - Religion and political culture in urban Britain
- David Hempton, Boston University
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- Religion and Political Culture in Britain and Ireland
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- 06 January 2010
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- 26 January 1996, pp 117-142
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Summary
To understand the nature of Victorian civilization it is necessary to understand Victorian cities – visually, through their forms and formlessness; socially, through their structures and the chronology of their processes of change, planned and unplanned; symbolically, in literature and the arts, through their features and images; together for the light they throw on the process of urbanization; separately and comparatively in order to understand particularity and the sense of place. The world of Victorian cities was fragmented, intricate, eclectic and messy.
A city's religion accents and is accented by the interaction of its topography, its economy, its culture and its politics.
Such pleas for a variegated and conceptually flexible approach to the world of nineteenth-century cities are as relevant now as when they were first penned and need to be applied to religion in the city as much as to any other aspect of urban life. Indeed the sheer eclecticism of religious life in modern cities seems to defy analytical categories and broad generalisations. No sooner has one set of views established an ascendancy than they are challenged by fresh work based on different methodological frameworks and focusing often on different kinds of city. The nineteenth-century city seems to set up the kinds of problems for historians that post-modernists have identified for the entire historical enterprise. But, in the spirit of the introductory quotation from Asa Briggs, my limited ambition in this chapter is to open up a number of different ways of looking at religion and identity in nineteenth-century British cities.
Preface
- David Hempton, Boston University
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- Religion and Political Culture in Britain and Ireland
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- 06 January 2010
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- 26 January 1996, pp xi-xii
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Summary
The subject of this book is religion and identity; not only national identity in the way that Professor Colley has dealt with it in her recent study of the Britons, but also regional and local identities. Within that framework my interest is in trying to penetrate to the heart of vigorous religious and political cultures, both elite and popular. My chronological boundaries, in the main, will be the long eighteenth and nineteenth centuries when the interaction of religion and identity was a vital ingredient in the religious, social and political history of the British Isles, but I shall also say something about how that pattern was eroded in the twentieth century. Foolishly, perhaps, I intend to deal with all parts of these islands at some point in their history, and to try to bring to life a diverse and variegated spectrum of religious communities from Argyll to Armagh, from County Cornwall to County Clare, from the Welsh valleys to the Scottish highlands, and from Birmingham to Belfast. Much is based on my own research over the past decade, but much more is dependent on a great number of distinguished historians of the four nations and beyond whose work can only gain from being brought into a closer relationship with one another than has customarily been the case. I am glad to record my debt to them right at the beginning as well as in the conventional way through the notes, which, for the sake of accessibility, will be kept to a decent minimum. They nevertheless reflect, in a small way, the healthy state of the writing of religious history in these islands.
Religion and Political Culture in Britain and Ireland
- From the Glorious Revolution to the Decline of Empire
- David Hempton
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- 26 January 1996
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The main theme of this book is religion and identity - not only national identity, but also regional and local identities. David Hempton penetrates to the heart of vigorous religious and political cultures, both elite and popular, in the eighteenth and nineteenth centuries. He brings to life a diverse and variegated spectrum of religious communities in all of the British Isles. With so much new British history really an extended version of old English history, Hempton has devoted more attention to the Celtic fringes, especially Ireland. It is an exercise in comparative history, but he also shows how richly coloured is the religious history of these islands. He demonstrates that even in their cultural distinctiveness, the various religious traditions have had more in common than is sometimes imagined. The book arises from the 1993 Cadbury Lectures at the University of Birmingham.
7 - Religion and identity in the British Isles: integration and separation
- David Hempton, Boston University
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- Religion and Political Culture in Britain and Ireland
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- 26 January 1996, pp 143-172
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Summary
Thus far our analysis has consisted of a religious tour of the British Isles in the modern period with a number of stopping off points on the way. These have included the investigation of elite and popular Anglicanism at the peak of the Church of England's influence in the long eighteenth century; the spectacular rise of evangelical Nonconformity, particularly Methodism, in the period of the French and industrial revolutions, which increased religious pluralism, but also contributed to the relatively ordered transitions of British society in the nineteenth century; the rise of evangelical Nonconformity in Wales and its relationship to Welsh identity and Liberal politics; the attempts to realise the old sixteenth-century ideal of the godly commonwealth in Scotland and the unwillingness of the British State to fund this ideal; the rise of the Irish Catholic nation as the most conspicuously successful fusion of faith and identity anywhere in the British Isles; the role of religion in creating an Ulster Protestant world-view in opposition to a vigorous Catholic nationalism which has led to one of the most intractable problems of the modern world; and the growth of religious pluralism in urban Britain, and its consequences for national homogeneity, social class and popular belief and practice. Above all, the aim has been an attempt to bring to life the cultural power of living religious traditions and to explore the ways in which religion has interacted with other frameworks within which people in Britain and Ireland sought to express meaning and identity. What has been done so far has been relatively straightforward.
1 - The Church of England: a great English consensus?
- David Hempton, Boston University
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- Religion and Political Culture in Britain and Ireland
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It has been unusually difficult for historians to offer satisfactory organising principles for the study of religion in British society in the long eighteenth century (c. 1689–1832). One reason for that is that many of the dominant historiographical traditions of the eighteenth-century Church had their origins in the period of constitutional revolution between 1828 and 1835 when the terms under which the Established Churches in Britain operated were forever altered. The ideologues of the early Oxford Movement and enthusiastic evangelicals had much in common in decrying both the theory and practice of Whig erastianism which in their view had spiritually impoverished the Church by subjecting it to political manipulation through lay-controlled patronage. Similarly, both Nonconformists and anticlerical radicals had a vested interest in exposing establishment defects, especially those occasioned by excessive wealth and pastoral neglect. Even those as ideologically far apart as Irish Catholics and utilitarian radicals regarded the episcopal Established Churches of the eighteenth century as bulwarks of unmerited privileges enjoyed by the few against the legitimate interests of the many. Hence many treatments of religion in this period are dominated by either attacks or defences of Established Churches in which moral judgements often take the place of realistic assessments of how churches could be expected to operate in an eighteenth-century setting.
An equally important historiographical problem to be aware of is that assessments of the Church of England in particular often depend on whether a date of c. 1740 is chosen as the start or the end of a period of study.
5 - Ulster Protestantism: the religious foundations of rebellious Loyalism
- David Hempton, Boston University
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The religious geography of eighteenth-century Ireland was largely the product of land confiscations, population migrations and the colonising policies of Tudor and Stuart monarchs. In the seventeenth century nowhere else in Europe (with the possible exception of Bohemia where the entire Protestant gentry class was expropriated) experienced such a dramatic inward population movement or such an upheaval in the religious composition of its landowning elite. In 1600 more than 80 per cent of Irish land was owned by Roman Catholics, but by 1700 this proportion had fallen to around 14 per cent and was still falling. Nowhere was the impact of such changes more evident than in the ancient province of Ulster which received large numbers of Anglican and Presbyterian settlers. Religion, land ownership and ethnic identity were thus at the centre of profound divisions in Ulster society, which by the eighteenth century had a luxuriant tradition of historical conflict upon which to draw. The fact that the Church of Ireland was the Established Church of a landed minority, that Ulster Presbyterianism was virtually a state within a state, and that Roman Catholicism was the creed of a defeated race ensured that the province's religious life would have more than its fair share of turbulence. To some extent this was eased in the first half of the eighteenth century by the relative stability of Hanoverian rule and by the fact that each of the major religious denominations ministered to pre-assigned communities and only occasionally attempted any kind of controversial proselytism.
Nevertheless, as the high immigration statistics show, social, economic and religious grievances were never far from the surface.
Contents
- David Hempton, Boston University
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2 - The Methodist revolution?
- David Hempton, Boston University
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The recent completion of the four-volume History of the Methodist Church in Great Britain (1988), a project commissioned by the Methodist Conference some forty years ago, seems an appropriate point to attempt a re-evaluation of the impact of Methodism in English society between the death of John Wesley and the outbreak of World War One. Its massive bibliography, extending to some fifty pages for this period alone, and including many of the most influential historians of modern Britain, is both a tribute to the strange power Methodism has exercised over generations of research students and a revealing guide to the main turning-points of Methodist historiography.
Most obviously, there has been a marked decline in the number of words devoted to Methodist theology, spirituality and biography, and a corresponding increase in studies of the personal, social and political impact of Methodism on English localities. Such a trend was accelerated by the attention brought to the subject by the socialist historians Christopher Hill, Eric Hobsbawm and Edward Thompson, whose pioneering, if sometimes crude, work stimulated a remarkably rich literature culminating in the recent publication of the History Workshop volume Disciplines of Faith. The high quality of many of its contributions, and the fact that it was dedicated to John Walsh, who of all the eminent historians of Methodism was the most prepared to take religious motivation seriously, shows that reductionist interpretations of popular religion are almost dead and that the previously wide gulf between ecclesiastical historians and social historians of religion is now less impassable.
Frontmatter
- David Hempton, Boston University
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Index
- David Hempton, Boston University
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Select bibliography
- David Hempton, Boston University
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3 - Evangelical enthusiasm and national identity in Scotland and Wales
- David Hempton, Boston University
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The same processes of rapid social change and the growth of evangelical religion that transformed the religious landscape in England in the eighteenth and nineteenth centuries made an even more dramatic impact on the religious history of Scotland and Wales. Indeed, so profound was the impact of religious change in this period that it helped shape the cultural and national identities of both countries. The aim of this chapter is to explore the complex relationship between evangelical enthusiasm and national identity by investigating the rise of Nonconformist Liberalism in Wales and the attempts to realise the historic ideal of the godly commonwealth in Scotland. In each country evangelical enthusiasm contributed both to the expression of national distinctiveness and to a shared British Protestant nationalism. This is no easy tale to tell because religion was inextricably bound up with unprecedented social and economic changes and with the consequent distribution of wealth and power in the Celtic peripheries of the British State. As Professor Robbins stated in his presidential address to the Ecclesiastical History Society ‘modern British history, perhaps more than the history of any other European state, discloses a complex interrelationship between political attitudes, ecclesiastical allegiances and cultural traditions. The Christian religion in the British Isles, in its divided condition, has in turn been deeply involved in the cultural and political divisions of modern Britain and Ireland.’ Nowhere was this more patently true than in Wales and Scotland in the period of the industrial revolution.
By the mid-Victorian period it seemed that there were two particularly noteworthy features of the religious landscape in Wales. The first was the strength of evangelical Nonconformity.