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liberals, sometimes labelled Puritans, erupted into a public confrontation between the liberal Thomas Cartwright and the conservative John Whitgift. It is even possible that Cartwright's story had a bearing on Spenser's decision not to pursue an academic career. Prior to Spenser's matriculation at Pembroke, Cartwright, to escape the religious contention at Cambridge which he himself had done something to provoke, retired in 1565 to

in The early Spenser, 1554–80

’s admission to a church community. 2 The popularity of the Protestant conversion narrative in this period is allied to a growing eschatological impatience on the part of members of the gathered churches (independent congregations of both separatist and non-separatist believers). 3 These were radical Protestants who had survived the Civil War and witnessed the increasing religious

in Conversions
And other questions about gender, race, and the visibility of Protestant saints

Christ’s rule on earth, the publication of Exceeding riches of grace promotes the idea that Sarah Wight is herself an extraordinary conduit of divine grace. The radically religious had a delicate line to walk. They celebrated the extraordinary receptivity of grace of certain members of their congregations, while they also assured most other members of the congregation that

in Conversions

brought about by each congregation member’s individual conversion. As Donne himself puts it: ‘It hath alwaies beene the Lords way to glorifie himselfe in the conversion of Men, by the ministery of Men’ (VI, 10, 205). The traditional conclusion of each sermon – the word ‘Amen’ (from the Hebrew, meaning ‘So be it’/‘Truly’) – attests to the performative potential with which the sermon was believed to be endowed. The preacher was eager to exploit the sermon’s performative power, for example when he urges his listeners to dedicate themselves to Christ at the very moment of

in John Donne’s Performances
The abortive Northern Rebellion of 1663

, there had been a largely passive acceptance of the Commonwealth’s religious regime.30 Although pockets of Roman Catholicism were still seen as an ongoing issue in the Palatinate throughout the period, by the early 1660s it was to be nonconformity and the Baptist congregations, in particular, that were seen as the major threat. In Durham, as elsewhere in the country, religious dissent now tended to be associated with sedition, and the strength of the newly restored Church was soon used to impose some control on the area. The returning bishop, John Cosin, also held the

in From Republic to Restoration
Framing biblical emotions in the Book of Common Prayer and the Homilies

model. 10 In order to adjudicate between the hegemonic and the reciprocal approach, more data are required. Data of a comparative nature are particularly valuable, for what do they know of the Church of England who only the Church of England know? Fortunately, the results of a recent ground-breaking study on religious emotions in early modern Germany, which can be applied

in The Renaissance of emotion

migration by writing and they lived in a globalising world of political tension that centred on religious debate. For example, Elizabeth Avery, who first wrote in the late 1640s, had been brought up in exile in the Netherlands in the two decades before war. She spent time in the Fifth Monarchist congregation of John Rogers inside the Protestant Pale in Dublin and her brother was a Congregationalist minister in Boston.87 The missionary travel of Quaker women also exemplifies the lived experience of women politicised by their times. Quaker Anne Gargill travelled to Portugal

in From Republic to Restoration

3 Passionate performances – Poems erotic and divine for I Except you’enthrall mee, never shall be free, Nor ever chast, except you ravish mee. (‘Batter my heart’, ll. 12–14) Whereas Donne’s erotic poems are much indebted to religious metaphor, his nineteen ‘Holy Sonnets’ strongly rely on erotic imagery. After an analysis of Donne’s religiously erotic poems, these are now to be compared to his erotically religious poetry. As it engages in a histrionics of love making, Donne’s erotic poetry conceives of love as a matter of (artful) performance, hence subscribing

in John Donne’s Performances
Abstract only

explore, stimulate and even honour the passions. 5 And we must not overlook the vehement emotion of much religious culture, both Catholic and Protestant, at this time (something sermons and liturgy were designed simultaneously to promote and control, as David Bagchi shows in Chapter 2 ). 6 Yet for the most part, it seems to me, there remains something exterior, scripted

in The Renaissance of emotion
Into England

. This was his training and his vocation – his church was not now requiring his congregation to enter into Christ’s wounds quite so literally, despite the reflections upon martyrdom in so many of the poems, and the apparent preoccupation with it in Rome. Agazzari had assured Acquaviva that the fresco cycle of S. Tommaso was conceived mainly ‘to show the world the glory and splendour of the English church

in Robert Southwell