Over the past decade growing numbers of students have undertaken research into the religious dimension of the recent history of the British Isles, and in doing so have expanded its agenda away from the traditional focus on the history of doctrine and ecclesiastical institutions.
Callum Browns excellent book on the historical origins and contemporary significance of Up-helly-aa, Shetlands winter fire festival, has recently won The Frank Watson Prize awarded by the University of Guelph, Canada, for being the best book of its year on Scottish history and no comment here will detract in any way from that impressive achievement; superlatives come to the
As David Nash correctly observes in the opening sentence of his stimulating study of the history of blasphemy in modern Britain, 'In modern British society each successive generation complacently congratulates itself that blasphemy is a curious and even fascinating anachronism.' Yet each generation, including our own, is apt to discover that, far from
Worshippers at the main dominical services of the Church of England have, with greater or lesser frequency according to usage, custom, or personal inclination from 1549, and until the revision of the prayer book in 1980, publicly and collectively asserted their belief in 'The Resurrection of the body and the life everlasting'.
Despite a certain academic heaviness, with no fewer than fifty-seven pages of notes, bibliography and index, and despite an occasionally disagreeable academic vocabulary, of which more anon, this book has a pleasantly simple knock-down argument, that Christianity in Britain enjoyed a long nineteenth century of prosperity, between 1800 and 1960, and only began to go into terminal decline in the
Professor John Kent brings a distinguished reputation as a historian of religion in eighteenth- and nineteenth-century Britain to the near-impossible task of saying something new about John Wesley.
The 1990s in Ireland witnessed intense popular and academic interest in the events of two centuries before, culminating with the bicentennial commemorations of the United Irish Rebellion of 1798.
In the essentially voluntary world of religious practice that was brought into being by the Toleration Act of 1689, the Church of England was compelled to compete for the allegiance of its members.
The standard of pastoral care provided by the 18th-century Church of England received a notoriously bad press both from its contemporary Evangelical critics and from its Victorian successor.
The 1715 rebellion has never really sparkled in the heroic iconography of the Jacobite cause. Within the old received narrative of doomed chivalry and defeated virtue, it inhabits a melancholic role, untouched by the colour and charisma of Charles Edward Stuart and the ’45, or the epic afterglow of Viscount Dundee’s earlier stand at Killecrankie.