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This book is concerned with the paradoxes and oxymora (p. 80) inherent in a longue-durée of Western thought, rooted in Christian theology, about political and religious violence: liberty and coercion; violence and peace; cruelty and mercy; shedding blood to achieve peace; violence and martyrdom, election and universalism, old and new, and even, in a sense, the state and the church.
The publication of the late Michael Watts’ The Dissenters, Volume I, From the Reformation to the French Revolution in 1978 marked a new phase in the historiography of Protestant Dissent in England and Wales. The first substantial assessment of the topic since H. W.
American evangelicalism has, for some time, been dominated by Baptists. American Baptist churches attract tens of millions of worshippers, and the Southern Baptist Convention stands unrivalled as the single largest Protestant denomination in the country. And yet, despite their numerical hegemony, American Baptists have not attracted commensurate attention from historians.
Exile has long been central to our understanding of certain Early Modern topics. The flight of English Protestants, and then Catholics, to the Continent in the 16th century, or the exodus of Huguenots (many to England and Ireland) after the Revocation of the Edict of Nantes in the 17th, are perhaps the best known examples to UK audiences.
Russia’s tsars ruled over more Muslims than any other empire in the world.
So often, intellectual history is about inheritances. Historians study what is passed down from one age to the next. This has often led to the problem that we tend to focus on what is more familiar, engaging, or at least recognisable, and leads us to ask: why study that which has not left an inheritance?
Jane Lead and the Philadelphian Society are not particularly well known figures to most scholars of late 17th- and early 18th-century religion. Born in 1624, Lead experienced a spiritual awakening aged 16. On Christmas Day 1640, while her family danced and celebrated, she was overwhelmed with a ‘beam of Godly light’ and a gentle inner voice offering spiritual guidance.
In The Ethnographic State: France and the Invention of Moroccan Islam, Edmund Burke does the important work of historicizing colonial-era research on Morocco and Moroccans.
In Forging Islamic Power and Place Francis Bradley (Pratt Institute) speaks to a broad audience of historians, religious studies scholars and, most specifically, students of Islamic intellectualism. The crux of the study is based upon the analysis of 1,300 manuscripts that have received minimal scholarly attention to date (p.
This is an extremely ambitious, thought-provoking, challenging and inspiring book.