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Elliot Vernon

Harley family. 11 Presbyterian political thought: limited monarchy, co-ordinate powers and Parliament’s ‘defensive armes’ The outbreak of civil war in August 1642 required the London ministers to publish and preach in defence of Parliament against the polemics of the king’s propagandists. By December, London experienced public protests as large numbers of its citizens became disillusioned with the descent into civil war. This dissatisfaction was seized upon by royalist propagandists, particularly Henry Ferne

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

entirely ‘conservative’. The presbyterians’ political thought looked to the classical mixed ‘co-ordinate’ constitution of government by the one, the few and many. This view applied both to church polity and the political state, the structures of which naturally mirrored each other in accordance with the Calvinist two-kingdoms theory that was increasingly adopted by presbyterians over the 1640s. This necessarily entailed a rejection of that strand of parliamentarian thought, closely associated with the revolution of

in London presbyterians and the British revolutions, 1638–64
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Portraits of anarcho-Judaism

The previously unexplored legacy of religious anarchism in traditional Jewish theology is examined for the first time in this book. Probing the life and thought of figures whose writings have gone largely unread since they were first published, Hayyim Rothman makes, in the first place, a case for the existence of this heritage. He shows that there existed, from the late nineteenth though the mid-twentieth century, a loosely connected group of rabbis and traditionalist thinkers who explicitly appealed to anarchist ideas in articulating the meaning of the Torah, of traditional practice, of Jewish life, and the mission of modern Jewry. Supported by close readings of the Yiddish and Hebrew writings of Yaakov Meir Zalkind, Yitshak Nahman Steinberg, Yehuda Leyb Don-Yahiya, Avraham Yehudah Hen, Natah Hofshi, Shmuel Alexandrov, and Yehudah Ashlag this book traces a complicated story about the intersection, not only of religion and anarchism, but also of pacifism and Zionism, prophetic anti-authoritarianism, and mystical antinomianism. Bringing to light, not merely fresh source material, but uncovering a train of modern Jewish political thought that has scarcely been imagined, much less studied, No masters but God is a groundbreaking contribution.

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Authority and society in sixteenth-century Nantes
Elizabeth C. Tingle

King, One Faith. The Parlement of Paris and the Religious Reformations of the Sixteenth Century (Berkeley, 1996), p. 59; D. Richet, De la Réforme à la Révolution. Études sur la France moderne (1991), p. 349; H. Höpfl and M. Thompson, ‘The history of contract as a motif in political thought’, A.H.R, 84 (1979) 919–44. 31 Henshall, Myth of Absolutism, p. 9; Roelker, One King, One Faith, p. 67. 32 Church, Constitutional Thought, p. 40; see the discussions in Roelker, One King, One Faith, pp. 63–4 and M. Braddick and J. Walter eds., Negotiating Power in Early Modern

in Authority and society in Nantes during the French wars of religion, 1559–98
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Church polity and politics in the British Atlantic world, c. 1635–66
Elliot Vernon

: Bishop Bramhall and the Laudian reforms, 1633–1641 (Cambridge: Cambridge University Press, 2007); T. C. Barnard, Cromwellian Ireland: English government and reform in Ireland 1649–1660 (Oxford: Oxford University Press, 1975); St J. D. Seymour, The puritans in Ireland (1647–1661) (Oxford: Clarendon Press, 1921). See also the chapter by Crawford Gribben in the forthcoming first volume of The Oxford handbook of the protestant dissenting traditions (Oxford: Oxford University Press) edited by John Coffey. 13 J. Coleman, A history of political thought from the middle ages

in Church polity and politics in the British Atlantic world, c. 1635–66
John Tasioulas

that such rights can take root and flourish in the stony ground of human dignity mapped out by Dworkin. Just as Dworkin claims that God’s authority must presuppose human rights, I claim that the generative powers of human dignity with respect to human rights presuppose an account of the human good. 9780719082542_C05.qxd 8/9/11 15:51 Page 120 Religion and rights 120 Given the scepticism that human rights are apt to arouse, not only in non-Western societies but also among adherents of certain influential Western traditions of ethical and political thought, we need

in Religion and rights
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Hayyim Rothman

( 2009 ). On Moses Hess’ anarcho-nationalism, see Abensour ( 2011 , 50–52; 61). On Bernard Lazare, see Löwy ( 2004 ). Much has been written on Martin Buber: I direct the reader only to the most recent study, Brody ( 2018 ). On Gershom Scholem's political thought, see especially Jacobson ( 2003 ). Concerning the Jewish element of Gustav Landauer's work, see Mendes-Flohr and Mali ( 2015 ). 7 Several relatively

in No masters but God
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The Church of England and the royal supremacy
Jacqueline Rose

. 37. 3 G.V. Bennett, The Tory crisis in church and state, 1688–1730: the career of Francis Atterbury, Bishop of Rochester (Oxford: Oxford University Press, 1975), p. 8. 4 See esp. J. Guy, ‘The Henrician age’, in J.G.A. Pocock (ed.), The varieties of British political thought

in The later Stuart Church, 1660–1714
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Islamism and liberalism in the Arab world: some theoretical remarks
Uriya Shavit
Ofir Winter

with Islam.2 Still others have questioned the analytical value of the general discussion of Islamism as a phenomenon.3 Each of these approaches is not without flaws. The broad definition might lead to an absurd generalizing result; in contemporary Arab political thought, only a few do not grant Islam (in any form of its interpretation) a significant role, nor use Islamic ideas generously in order to gain legitimization. The narrower approach is still problematic. Defining Islamism by ideological goals, without addressing modes of operation and religio

in Zionism in Arab discourses
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‘This is your hour’
John Carter Wood

. 3 See Richard Whatmore, ‘Intellectual History and the History of Political Thought’, in Richard Whatmore and Brian Young (eds.), Palgrave Advances in Intellectual History (Basingstoke: Palgrave Macmillan, 2006), pp. 109–29; Richard Whatmore, What Is Intellectual History? (Cambridge: Polity, 2016); Q. R. D. Skinner, ‘Meaning and Understanding in the History of Ideas’, History and Theory , 8:1 (1969), 3–53; J. G. A. Pocock, ‘The Reconstruction of Discourse: Towards the Historiography of Political Thought’, MLN , 96:5 (1981), 959–80; J. G. A. Pocock, ‘Quentin

in This is your hour