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This book seeks to locate the London presbyterian movement in the metropolitan, parliamentarian and British politics of the mid-seventeenth-century crisis. It explores the emergence of the presbyterian movement in London from the collapse of Charles I’s monarchy, the movement’s influence on the parliamentarian political struggles of the civil war and interregnum and concludes by looking at the beginnings of Restoration nonconformity. The work covers the political, intellectual and social history of the London presbyterian movement, looking at the development of ideas of presbyterian church government and political theory, as well as exploring the London presbyterians’ mobilisation and organisation to establish their vision of reforming the Reformation. The work addresses the use of the ‘information revolution’ in the British revolution, analysing religious disputation, the political use of rumour and gossip and the interface between oral and written culture. It argues that the London presbyterian movement, whose participants are often the foils to explorations of other individuals or groups in historical writing, was critical to the dynamic of the politics of the period.

Michael Carter-Sinclair

procession of participants in Czech national costume, with Czech banners, could take place in ‘German Vienna.’ It noted that German nationalist counter-demonstrations had thwarted similar, earlier, events planned for Vienna, but this time, a heavy police presence had enabled the gathering at Stalehner’s to take place. Reichspost , offering open support for a position that violence, or the threat of violence, was a legitimate tactic for the protection of German Vienna, suggested that the Czechs, with their ‘proverbially thick skulls,’ should not have proceeded with their

in Vienna’s ‘respectable’ antisemites
Abstract only
Elliot Vernon

Scottish propaganda and argument for presbyterianism cannot be overestimated, the presence of these English advocates for a presbyterian reformation complicates the common historiographical picture of presbyterianism as an alien offshoot grafted on to the English political scene by Scottish covenanter religious imperialism. Another focus of this study is the emergence of a coherent presbyterian movement with both clerical and lay participants in London in the 1640s and 1650s. It is clear that the origins of this movement can be

in London presbyterians and the British revolutions, 1638–64
Elliot Vernon

participants in this meeting included Thomas Ball, who was corresponding with Edmund Calamy in 1639 on matters of church government, and the future London presbyterians Jeremiah Whitaker, James Cranford, Daniel Cawdrey and Andrew Perne. 53 Ball and his circle of Northamptonshire ministers had become notorious to the Laudian authorities for their growing opposition to the ‘new conformity’ in the 1630s and for working in concert with godly dissidents such as Richard Knightly and Viscount Saye and Sele. 54 During the Kettering meeting

in London presbyterians and the British revolutions, 1638–64
One experience inspiring generically divergent publications
Amy G. Tan

above deposition: its public reading was apparently rather sensational. During his attendance, Bernard absorbed and considered the activities of the court and the participants in the trial. He noticed how the judges gave ‘holy attention to the Word delivered before you, and your worthy respect unto Gods ministers’. 14 Likewise, as would become

in The pastor in print
Michael Carter-Sinclair

daily paper.’ The Währinger Bezirksnachrichten , a local newspaper published by the Christian Social Party in Währing, as well as Father Deckert’s Sendbote were also listed, as was the Wiener Familienfreund , the organ of Christliche Familie . Catholic societies were also participants at events that marked the passing of time. Thousands were said to have lined the streets of Weinhaus, from ‘clerical and Christian Social clubs from all of the districts of Vienna,’ after Father Deckert died, aged fifty-seven, in March 1901. 27 Deckert had expended considerable

in Vienna’s ‘respectable’ antisemites
Elliot Vernon

actively co-operate with the Cromwellian Protectorate saw the presbyterians shift from being pariahs to participants in the new regime. This is most plainly seen in the victory obtained for the Scottish resolutioners by James Sharp and his London presbyterian allies, particularly Thomas Manton. While it has to be accepted that the London presbyterians were never as close to Cromwell as his congregationalist advisers, from 1654 the presbyterians increasingly had the ear of the Protector and were well established on Protectorate

in London presbyterians and the British revolutions, 1638–64

for the Sunday evening service, the Whit Walk was still drawing 10,000 participants in 1970. 44 A third ritual that remained popular in the inter-war period was the annual service for particular professions. McCormick added a new one for sportsmen, while his flamboyant successor Hewlett Johnson was well suited to the pageantry of the actors’ service, although a photograph of him posing with chorus girls on a tour of dressing rooms to drum up support for the service brought complaints in the

in Manchester Cathedral
Coffin rituals and the releasing of exorcised spirits
Fabian Graham

tip of his rolled-up flag a few centimetres from the participant’s back. At the Sixth Court’s Tua Ya Pek’s invitation, clutching the wedge of joss money in his right hand, he then ascended the three metal steps next to the coffin and carefully climbed inside, standing momentarily before lying down and disappearing from view to all except those standing immediately beside the coffin. The heavy coffin lid was then carried over, and the man sealed inside. The Sixth Court Tua Ya Pek then circled the coffin once again hitting its sides with his flag, and then ascending

in Voices from the Underworld
Open Access (free)
Alison Rowlands

readings of the exceptionally rich records from the Rothenburg witchtrials to explore the social and psychic tensions that lay behind the making of witchcraft accusations and confessions, the popular and elite reactions to these accusations and confessions, and the ways in which participants in witch-trials pursued strategies, expressed emotions and negotiated conflicts through what they said about witchcraft. These aims are important for various reasons. In 1996, Robin Briggs suggested that what was surprising about the early modern period was not how many people were

in Witchcraft narratives in Germany