This chapter argues that to take the full measure of this extraordinarily ordinary Englishman, it is needed to take fuller account of Nehemiah Wallington as a non-elite reader and writer. For a closer study of Wallington's working methods and organizational strategies for his writing, an evidentiary mix of the surviving writing books and Wallington's reports of the entire corpus in one of his later books are used. Wallington's observations on his devotional life do not appear to be part of a continuum of writing, one orientated to a more polished, final product. Some of Wallington's contemporary note-takers pasted passages from printed materials into their notebooks. From the beginning and throughout, Wallington's goal was to write and keep writing until the lessons of faith were fully inscribed in his heart. It is suspected that Wallington understood fairly early on that his writing was forging pathways into memory exercises.
And other questions about gender, race, and the visibility of Protestant saints
In The Exceeding Riches of Grace, “Dinah the Black” is listed among the witnesses who can attest to the veracity of Henry Jessey’s account of Sarah Wight’s prophetic trances in the spring and summer of 1647. The designation “Dinah the Black” stands out in a list of persons of “esteeme amongst many that fear the Lord in London”, yet what is extraordinary about Dinah’s appearance is that it is not especially marked as extraordinary. This chapter takes Dinah’s appearance as indicative of the experience of black converts, arguing that her case marks some limits of acceptance into the godly communities of English visible saints. This chapter explores the valences of visibility and godliness, singularity and universality, race and religion as they informed or are illustrated by the practices of the English Protestant saints within the context of large-scale conversions of indigenous people in the East Indies.
This chapter reviews the Equality Authority's (EA) operations in the decade between its establishment in 1999 and the 2008 crisis, summarising its work in assisting complainants, conducting research and communicating with the public. It explains why the Authority was attacked, by examining three questions in more detail. The questions examined are how the Authority's legal work triggered a backlash from powerful sectors of Irish society and how its cases against the state challenged the status of politicians and public officials. The other question examined is how the Authority's plans to conduct inquiries may have threatened other powerful interests. The Equality Acts and the EA's role within them fall within a liberal egalitarian perspective, as they focus on equal opportunity and the toleration of differences. The chapter concludes by arguing that the EA and the Equality Acts are primarily based on liberal egalitarianism rather than equality of condition.