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In the sixteenth century, Richard Hooker, an English priest, was one of the most influential theologians during his time (Wikipedia). Hookers’ value on Scripture, reason and tradition helped shape the creation of Anglicanism just as it did for John Locke, a political philosopher (Wikipedia). Anglicanism is known as the median between Protestantism and Catholicism (Wikipedia). Book One of the Politie, Hooker entails how government began and his account of law, something that he is better known for according to political philosophy (Wikipedia). On the other hand, some scholars wished to differ and felt he should be known for mainstream Reformed theology during that era (Wikipedia). In addition, there were scholars who were oppossed to his
association of Anglicanism and Reformed theological tradition (Wikipedia). “Drawing heavily on the legal thought of Thomas Aquinas, Hooker distinguishes seven forms of law: eternal law (that which God hath eternally purposed himself in all his works to observe), celestial law (God's law for the angels), nature's law (that part of God's eternal law that governs natural objects), the law of reason (dictates of Right Reason that normatively govern human conduct), human positive law (rules made by human lawmakers for the ordering of a civil society), divine law (rules laid down by God that can only be known by special revelation), and ecclesiastical law (rules for the governance of a church) (Wikipedia,2016).”
When speaking of medieval literature, Chaucer, Gower and Langland are quite often the most noted. However, recent studies have provided modern scholars with a wide variety of medieval women writers from all over Europe and a few in England. The most widely anthologized English female writer is Julian of Norwich. Julian was an anchoress, and as Marcelle Thiebaux notes, "The anchorite movement was widespread in England from the eleventh to the fifteenth centuries. Both men and women chose this extreme form of asceticism, which was favored and encouraged by the crown, the church, and the laity. Anchorholds were small, narrow cells attached to churches or friaries" (442). 1[1] The process of becoming an anchoress was difficult and complicated, but suffice it to say that after the process was completed "the anchoress was sealed up, never to re-emerge into the world. Penance, meditation, reading, and in some cases writing were the anchorite's sole activities" (Thiebaux 442). This was the case for Julian of Norwich. She was "well read in Scripture, dwelling especially on the Psalms, the gospels, and the epistles of Paul and John, ...and was the first English woman to write a book" (Thiebaux 443-44). Her Book of Showings to the Anchoress Julian of Norwich 2[2] possesses literary and religious value, and the work lends itself quite naturally to a feminist reading. In her clear, lucid, prose style, combined with the images of the medieval mystic, Julian establishes herself as an independent, female religious authority and she gives a staunch affirmation of the divinity of God with this unique view point: the motherhood of God.
The content and construction of texts are inexorably influenced by the plethora of social, cultural, and historical factors relative to a composer’s context. Context thus becomes the principle medium for deciphering the complex and often didactic meanings within texts. Through the comparative study of Shakespeare’s historical tragedy King Richard III and Al Pacino’s postmodern docudrama Looking For Richard, both texts explore the various connections explored through the protagonist Richard with respective societal influence affecting their portrayal. Shakespeare’s text strongly conveys a sense of providentialism which was influential by the Tudor monarchy whilst Al Pacino thorough the implement of modern day media portrays these influences to a secular, postmodern audience.
Puritan practices didn’t dominate over the colonies in the way that they used to. Many people grew tired of the old-fashioned, strict thinking of the Puritans. Some people even went so far as to say that humans were not all destined to go to hell, which was a pretty outrageous change in thought for this time. Most people who believed this were of the new faith known as Arminianism, which was founded by Jacobus Arminius. Arminianism had a rather large following, making it a definite threat towards the Puritans. This is just one of many examples in which people of this time began moving towards liberalism.
Firstly John Winthrop whom was the governor of Massachusetts Bay was accusing Anne hutchinson of “troubling the peace of commonwealth and the churches here”. Anne was holding meetings at her house; teaching women and sometimes even men about religion. To quote directly from the document John Winthrop said: “You have maintained a meeting and an assembly in your house that hath been considered by the general assembly as a thing not tolerable nor comely in the sight of god nor fitting for your sex.” with this quote alone you can see Winthrop’s distaste for Anne ;a women, teaching people about religion. you can make the connection that because John Winthrop is the governor of Massachusetts he has more than likely instilled in his people the idea of a strict patriarchal society. In the Quote Winthrop says ‘...considered by the general assembly as a thing not tolerable nor comely in the sight of god nor fitting for your sex”. A General assembly is basically a community, more...
I find John Winthrop and Jonathan Edwards to be the most fascinating writers I have ever read. For one, they are the "apostles" of our time. Second, their comparisons to the apostles of Christ are too close to ignore.
“Natural” liberty, according to Winthrop, makes man more evil. Hutchinson’s and Winthrop’s understanding of religious liberty were different. Hutchinson believed that many early Puritans were not experiencing religious freedom, but were constrained by their belief that salvation is through good works, rather than grace. John Winthrop, however, believed that Hutchinson was wrong. He believed that religious liberty was moral liberty that is based under Christ’s authority. Through the reading of the articles and textbook, I learned that many early Puritans sought for a land where their particular beliefs were dominant; they were not seeking for religious freedom.
First of all, during their time, it was recognized that one did not have a right within the choice of religion versus government. It seemed that whatever one wanted to believe was not an option when it came to following a creed, it was more than probable that one’s government had made that choice for its people. Roger Williams, having been educated by Sir Coke on religious ideals seemed to be bothered by this fact and was fervent to change this as his former master whom had spent time in a London jail for his own ideas (Humanities, 1983). Anne Hutchinson being the daughter of a dissenting puritan minister (Reuben, 2011) had ideas differing from the major religious institutions of her land, and was especially dissatisfied with not being able accept creeds differing from the main. Williams’ works touched on this subject beautifully as he logically, even through quotes in scriptures, explained why it was that if one wished to be a true follower of Christ, that religious tolerance was a must. In The Bloudy Tenet of Persecution, Williams explains that Christ ‘abhors’ the practice of forced worship and persecution of differing beliefs of even those who are not Christian. Anne Hutchinson openly practiced the freedom of conscience as part of her life. She had at one point in England, meetings where she would speak about the doctrines and treatises written by John Cotton, and she would always add in her own interpretations (Anne Hutchinson...
Edmund Burke was an Irish political theorist and a philosopher who became a leading figure within the conservative party. Burke has now been perceived as the founder of modern conservatism. He was asked upon to write a piece of literature on the French Revolution. It was assumed that as an Englishman, Burke’s words would be positive and supportive. Given that he was a member of the Whig party, and that he supported the Glorious Revolution in England. Contrary to what was presumed of him, Burke was very critical of the French Revolution. He frequently stated that a fast change in society is bad. He believed that if any change to society should occur, it should be very slow and gradual.
Martin Luther King Jr begins his essay with “My Dear Fellow Clergyman” in an attempt to form a sense of parity between himself and the men being addressed. More ever, he says that he believes that these criticisms are “sincerely set forth” and the men are “of genuine good”. Through this, he applies a Rogerian tactic, where the writer attempts to find a common ground as an alternative to further dividing the sides. His demonstration of equality due to the inter-connectedness of all people is a central idea of the entire letter. He notes that his “secretaries” can’t answer the amount of tedious “criticisms that cross [his] desk” since “constructive work” requires superior attention. In the informational second paragraph, King, “the president
John Winthrop was a pioneer for religious freedom in America. As one of the early settlers sailing west on the Arbella, he composed a sermon called A Model for Christian Charity. Winthrop’s sermon is the framework for creating the spiritual colony that he envisioned and a way to unite the people coming to a new land. The people traveling west were not from one group but rather came from many groups and backgrounds. Winthrop knew that in order to succeed in the wilderness these individuals would have to give up some of their individuality for the greater good of the colony. Winthrop felt that religion was the ultimate way to accomplish this and that Christ was the perfect model to follow. In one passage he says:
The importance of a social framework for the new society, where the Church would be all encompassing, developed from the teachings of such religious reformers as John Wycliffe and John Calvin. The Church would be directly involved in the running of the community and its regime. Enforcing such laws established by scripture read from the Bible, the government disciplined Hester for her committed sin. The Puritans considered the Bible as the “true law of God that provided guidelines for church and government”. They wished to shape the Church of England to meet their ideals, emphasizing Bible reading, prayer, and preaching in worship services. They simplified the ritual of the sacraments and also wanted more personal and fewer prescribed prayers. The Puritans stressed grace, devotion, prayer, and self-examination to achieve religious virtue while including a basic knowledge of unacceptable actions of the time.
Even though Winthrop and Edwards were two similar authors they were writing for two completely different reasons. Edwards was writing his sermon close to a hundred years after Winthrop, in a time called the Great Awakening. Edwards’s sermon was designed using scare tactics to bring people back to the church; while, Winthrop was working to keep everyone in a “group.” According to William Cain, Alice McDermott, Lance Newman, and Hilary Wyss, editors of “American Literature Volume One,” “he [Winthrop] believed that the English church could be reformed from within, cleansed of its “Catholic” doctrinal traces and elements of ritual” (102). Winthrop was giving his sermon aboard the ship to the new world and has belief that he can purify the English church. On the other side, Edwards is writing after the church has been “purified;” thus, a different means of communication is required to bring people back to the church. William Cain, Alice McDermott, Lance Newman, and Hilary Wyss, editors of “American Literature Volume One,” said, “Edwards witnessed a great revival of religion known as the “Great Awakening,” which he documented in several of his writings” (264). The quote says that Edwards is writing in a time period that required s method that would bring people back to the church. All in all, the time period of Winthrop and Edwards’s sermons play a major role in the content of the
Reverend John Cotton was born on December 4, 1585 in England and is considered to be among the most noted of the ministers in the Massachusetts colony . He completed his Bachelor of Divinity from the Emmanuel College and got inducted as the Vicar of the church of St. Botolph in Boston in the year 16122. He is also considered by many to be the most popular among the first generation American Puritans4. He was a highly respected preacher and was quite progressive in his thoughts. He had a major role to play in the establishment of the first public school in Boston .
Winthrop had decided to leave England to found a godly community in the new world. Like most Puritans, Winthrop was extremely religious and subscribed fervently to the Puritan belief that the Anglican Church had to be cleansed of Catholic ritual. Winthrop was convinced that God was going to punish the English Puritans for its heresy against God. As the leader of the party heading for the new world he believed in creating a society based on a moral code that was rooted in the bible. Winthrop and the other Puritans hoped to establish in the new world a pure church that would offer a model for the churches in England, thus purifying the Anglican Church from within. "They sought homogeneity, not diversity, and believed that the good of the community outweighed protecting the rights of its individual members".
Chaucer lived in a time dictated by religion and religious ideas in which he uses The Canterbury Tales to show some of his views. Religion played a significant role in fourteenth-century England and also in Chaucer’s writing. His ideas of the Church are first seen in “The Prologue,” and he uses seven religious persons to show the influence of the religion in his writing. Although many of his characters appear to portray part of the corruption in the Church, he does give a small example in which one can conclude that he is speaking in praise.