William Hale White "Mark Rutherford", (1831-1913) est avant tout connu comme auteur d'une autobiographie romancée écrite sous la pression d'une intense inquiétude spirituelle et métaphysique. Né à Bedford dans un milieu de dissidents non-conformistes, ses écrits ne se font pas seulement l'écho de l'expérience poignante de la perte de la foi et de l'irruption du doute religieux sous l'effet de la critique biblique et du développement de connaissances dans le domaine des sciences, mais ils mettent aussi en évidence avec beaucoup de subtilité le très grand fractionnement du paysage religieux anglais dans une petite ville de province. White ne se considéra jamais comme un professionnel de l'écriture. Il avait cinquante ans lorsqu'il publia The Autobiography (1881) puis The Deliverance (1884), deux courts récits qui constituent lřhistoire fictionnalisée de son expérience personnelle dans lesquels il décrit les difficultés rencontrées par le narrateur-personnage principal dans son désir de trouver une forme de « délivrance » qui lui permette de refonder ses certitudes ébranlées en redonnant à son existence une orientation rassurante et clairement définie. Ce travail accorde une large place à l'histoire des idées religieuses et intellectuelles, aux relations entre religion et culture ; il s'efforce de reconstituer certains aspects du paysage religieux et idéologique de l'époque victorienne à partir de la prise en compte de l'itinéraire de White, qui est entièrement placé sous le signe de la rupture avec les formes les plus traditionnelles de croyance. Il s'intéresse aussi à la dimension sociale, culturelle et éthique des débats spirituels et religieux en Grande-Bretagne. / William Hale White "Mark Rutherford" (1831-1913) is best known as the author of a fictionalized autobiography written under the pressure of intense spiritual and metaphysical concerns during the Victorian period. Born in a non conformist background in Bedford, his writings not only mirror his loss of faith and the Victorian crisis of doubt triggered by Biblical criticism and the new developments in sciences at the time, but they also highlight with great subtlety the varied religious and political landscape in an English country town. White did not consider himself as a professional author. He was fifty when his first works were published. In his fictional autobiographical writings, The Autobiography of Mark Rutherford (1881) and Mark Rutherford's Deliverance (1884), William Hale White describes the agonies of religious doubt in the mid-19th century. This dissertation is not only a study of White's work and background, but also a study of the history of intellectual and religious ideas, as well as an analysis of the social, cultural, ethical and religious debates in Great Britain. The intellectual and historical approach of this work discusses the debates between culture, religion and ethics in the Victorian period.

Thesis (M.A.)--University of Puerto Rico, Mayagüez Campus, 2004. / Printout. Includes bibliographical references (leaves 192-202).

Mid-seventeenth-century England saw numerous religious sects come into existence, one of which was the Calvinistic Baptist group. During the upheaveal of the revolutionary years this group was often accused of heresy by their orthodox/reformed contemporaries. At that time Hanserd Knollys, one of their London pastors, was personally charged with holding heterodox beliefs, in particular, Antinomianism, Anabaptism and Fifth Monarchism. In addition, Knollys has been accused of hyper-Calvinism. This version of Calvinism was held by some eighteenth-century English Calvinistic Baptists. Some Baptist historians have suspected Knollys of holding this teaching in the seventeenth-century, or at least they have felt it necessary to defend him against it. All of these charges are serious, and consequently bring into question Knollys' orthodoxy. This thesis will systematically examine each charge made against Knollys in its context, and comprehensively from Knollys' writings seek to determine if they were valid. Furthermore, this thesis will elucidate Knollys theology, particularly his soteriology, ecclesiology and eschatology.

Anonymous signatures pose a significant threat to the legitimacy of the online petition as a persuasive form of political communication. While anonymous signatures address some privacy concerns for online petitioners, they often fail to identify petitioners as numerically distinct and socially relevant persons, Since anonymous signatures often fail to personally identify online petitioners, they often fail to provide sufficient reason for targeted political authorities to review and respond to their grievances. To recover the personal rhetoric of the online petition in a way that strikes a balance between the publicity and privacy concerns of petitioners, we should reformat online petitions as pseudonymous social networks of personal testimony between petitioners and targeted political authorities. To this end, the pseudonymous signatures of online petitions should incorporate social frames, co-authored complaints and demands, multimedia voice, and revisable support.

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The reclamation and analysis of women's experiences within three Nonconformist denominations is the focus of this thesis. The first chapter places each denomination in its social and theological context, and describes its governing structures. The bulk of the thesis is devoted to situating women within this context and examining the ways in which women sought representation within male-dominated governing structures. Chapter two examines the conflict between Friends' egalitarian theology and women's lack of governing power. Although women Friends gained access to the governing body of the Society, the issue of equality remained problematic. The chapter finishes with a discussion of the Society's split over women's suffrage. The Baptist Zenana Mission is the focus of the third chapter. Zenana missionaries claimed spiritual and imperial authority over "native" women and used the languages of separate spheres to carve out a vocation for single women in keeping with denominational norms. In so doing, they marginalised the work done by missionary wives. The fourth chapter begins with an examination of the life and theology of Catherine Booth, whose contribution to the Salvation Army is often neglected. Catherine advocated women's ministry in terms that validated both "women's work for women" and public preaching. This chapter looks at the appeal of officership for women, especially the empowering experiences of salvation and holiness, and charts the growth of the Women's Social Work. Despite the Army's egalitarian theology, conflict was felt by women officers who struggled to combine corps and family duties. The final chapter briefly examines idealised representations of women to conclude that their defining power, while significant, was by no means hegemonic.

This thesis examines six factors that helped to shape beliefs and expectations about death among evangelical Nonconformists in England from 1830 down to 1880: the literary conventions associated with the denominational magazine obituaries that were used as primary source material, theology, social background, denominational variations, Romanticism and the last words and experiences of the dying. The research is based on an analysis of 1,200 obituaries divided evenly among four evangelical Nonconformist denominations: the Wesleyan Methodists, the Primitive Methodists, the Congregationalists and the Baptists. The study is distinctive in four respects. First, the statistical analysis according to three time periods (the 1830s, 1850s and 1870s), close reading and categorisation of a sample this large are unprecedented and make it possible to observe trends among Nonconformists in mid-nineteenth-century England. Second, it evaluates the literary construct of the obituaries as a four-fold formula consisting of early life, conversion, the living out of the faith and the death narrative as a tool for understanding them as authentic windows into evangelical Nonconformist experience. Third, the study traces two movements that inform the changing Nonconformist experience of death: the social shift towards middle-class respectability and the intellectual shift towards a broader Evangelicalism. Finally, the thesis considers how the varying experiences of the dying person and the observers and recorders of the death provide different perspectives. These features inform the primary argument of the thesis, which is that expectations concerning death and the afterlife among evangelical Nonconformists in England from 1830 down to 1880 changed as reflections of larger shifts in Nonconformity towards middle-class respectability and a broader Evangelicalism. This transformation was found to be clearly revealed when considering the tension in Nonconformist allegiance to both worldly and spiritual matters. While the last words of the dying pointed to a timeless experience that placed hope in the life to come, the obituaries as compiled by the observers of the death and by the obituary authors and editors reflected changing attitudes towards death and the afterlife among nineteenth-century evangelical Nonconformists that looked increasingly to earthly existence for the fulfilment of hopes.

Philip Doddridge (1702-51) was pastor of the Independent congregation meeting at Castle Hill, Northampton, and tutor of the Northampton academy from 1729 to his death in 1751. He is regarded as a leader of moderate Dissent during that period and the heir, theologically and pastorally, of Richard Baxter. He has been seen as forming a bridge between the more rational Dissenters, on the one hand, and the more conservative and orthodox wing of Dissent on the other. His thought has not, however, been the subject of a detailed analysis in the context of his time. This thesis sets out to conduct such an analysis in order to examine more closely his position within early eighteenth-century Dissent. Doddridge’s philosophical and theological views are considered in chapters two to five. Chapter two assesses the extent of his indebtedness to the philosophy of John Locke, examining also the views of Isaac Watts and showing how Doddridge and Watts modified Locke’s thought in some areas in order to accommodate Christian beliefs. In chapter three, Doddridge’s views on natural theology, natural law and reason are considered and the influence on him of Samuel Clarke, in particular, is examined. Turning to theology, chapter four looks at the use in early eighteenth-century Dissent of terms such as ‘Baxterian’ and ‘moderate Calvinist’ and then considers Doddridge’s doctrinal positions on a range of subjects which are generally considered to represent Baxterian theology. Chapter five examines Doddridge’s views on the key interconnected areas of confessional subscription, scripture and the doctrine of the Trinity. Practical subjects are then considered in chapters six to eight. Doddridge’s views on Christian piety are examined in chapter six. Chapter seven considers ways in which Doddridge sought to communicate, examining the audiences whom he aimed to reach, the ways in which he attempted to reach them and the content of what he wanted to say. The eighth chapter looks at the subject of identity and argues that Doddridge is to be viewed, not so much as a bridge between different wings of Dissent, but as a leader amongst moderate Calvinists. In conclusion, this thesis argues that Philip Doddridge sought to expound a Calvinist theology in the context of the philosophical and theological debates of his day and to promote an ordered Dissent focused on central evangelical truths and united around the language of scripture.

William Jay (1769-1853) was an Independent minister of the Argyle Chapel in Bath for sixty-two years. His career bridged the time between the Evangelical Revival of the eighteenth century and the formal Congregational denominationalism of the nineteenth century. Jay’s autobiography is used among historians for its first-hand accounts of other notable evangelical figures such as William Wilberforce (1759-1833), Hannah More (1745-1833) and John Newton (1725-1807). Too often his own influence has been overlooked, but at the time he was regarded as one of the foremost Dissenting preachers of his era. His ministry within a fashionable spa city increased the respectability of evangelical religion among the growing middle classes in Bath. This thesis examines the evangelicalism of William Jay in the context of his times. The scope of Jay’s life and popularity will be examined in six chapters. Following the introduction, chapter two will examine his direct impact through the Argyle Chapel upon Bath. Chapter three will review the early life of William Jay that was much neglected by his biographers. It will demonstrate the formation of his evangelicalism first introduced to him by Joanna Turner (1732-1784) and instilled in his training by Cornelius Winter (1742-1807). The social composition of the Argyle Chapel will be evaluated in the fourth chapter. Those that Jay attracted to the chapel not only promoted his cause to advance the gospel, but also increased the prestige of the minister and his place of worship. In chapter five, Jay’s preaching, which attracted celebrity and commoner alike, will be analyzed for form, style, content, delivery and the receptivity of his audience. Likewise, the spirituality of the man, which will be reviewed in chapter six, induced similar qualities to stimulate evangelical religion. Finally, the polity and ecclesiology of William Jay will be examined in the seventh chapter. The Argyle Chapel was under strong pastoral guidance for the vast majority of the minister’s service until Jay lost that influence shortly before his retirement in 1852. The biography will conclude with an appraisal of R.W. Dale’s (1829-1895) categorization of Jay and his chapel as representative of older evangelical religion and criticism of the early participants of the revival found in Dale’s sermon The Old Evangelicalism and the New (1889). William Jay promoted a religious perspective that exhorted the individual to dwell on the self yet sought to do so through a united Christian movement that crossed denominational barriers.

Schweiz, Univ., Diss. u.d.T.: Riedo-Emmenegger, Christoph: Das Römische Imperium - Expansion, Machterhaltung und der Umgang mit Provokateuren--Freiburg, 2003.