The Spiritual History Of English

Modernity might be defined as the age when mankind tried to do without God. From the Renaissance and Reformation, through the Baroque reaction, the Enlightenment and Romanticism, and the Modernist reaction, Western culture has flourished. This title states that what Britain and America need is the religion buried with King Charles I and II.

extremely perceptive - Edward Norman; absolutely fascinating - Michael Burleigh; absorbing and thought-provoking -Michael Gove an enjoyable, erudite and cohesive journey through the history and philosophy of English literature in 150 pithily written pages. Brilliantly thought out, and painstakingly researched -The Times Modernity might be defined as the age when mankind tried to do without God for the first time. The effect on culture has been extraordinarily stimulating. From the Renaissance and Reformation, through the Baroque reaction, the Enlightenment and Romanticism, and the Modernist reaction, Western culture has flourished. However, now that God has been so effectively removed from our society and culture, the impetus seems to have gone. And the art and culture that is being produced is singularly tired and uninteresting. Postmodernism is the end of the line. What Britain needs now is the religion it tried to bury with King Charles I and II, says Andrew Thornton-Norris in this new book. He says that today's social and cultural decay comes from the death of Protestantism in the 1960s. It was replaced by the social individualism characteristic of that decade, which became the economic individualism of the 1980s. Now, the idea of upholding objective standards in society or culture is derided and, he contends, this is shown in the demise of English literature. Thornton-Norris believes that only the Roman Catholic Church is able to resist what the Pope describes as the 'dictatorship of relativism': to provide once protestant countries such as Britain and America with the underlying sense of values that they have lost. This is the challenge facing the future King Charles III, with his deep concern for spiritual, social and cultural matters.

A 'grass roots' cultural history of the English parish from the earliest times to Queen Victoria.

The Spiritual Lives and Manuscript Cultures of Eighteenth-Century English Women explores the vital and unexplored ways in which women's life writings acted to undergird, guide, and indeed shape religious communities. Through an exploration of various significant but understudied personal relationships- including mentorship by older women, spiritual friendship, and care for nonbiological children-the book demonstrates the multiple ways in which women were active in writing religious communities. The women discussed here belonged to communities that habitually communicated through personal writing. At the same time, their acts of writing were creative acts, powerful to build and shape religious communities: these women wrote religious community. The book consists of a series of interweaving case studies and focuses on Catherine Talbot (1721-70), Anne Steele (1717-78), and Ann Bolton (1743-1822), and on their literary interactions with friends and family. Considered together, these subjects and sources allow comparison across denomination, for Talbot was Anglican, Steele a Baptist, and Bolton a Methodist. Further, it considers women's life writings as spiritual legacy, as manuscripts were preserved by female friends and family members and continued to function in religious communities after the death of their authors. Various strands of enquiry weave through the book: questions of gender and religion, themselves inflected by denomination; themes related to life writings and manuscript cultures; and the interplay between the writer as individual and her relationships and communal affiliations. The result is a variegated and highly textured account of eighteenth-century women's spiritual and writing lives.

Excerpt from The English Church in Other Lands, or the Spiritual Expansion of England The moral of the story will, I hope, unfold itself. It is that we, who are members of this Church or nation of England, are living in a time of unprece dented opportunities and of corresponding responsi bilities, which are laid upon us as citizens and as Christians; for we are concerned with events that are rapidly changing the face of the world, and threaten to Shift the centre of gravity of Christendom, so that at no distant time it may be found, neither at Constantinople nor at Rome, but at Canterbury. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

English Women’s Spiritual Utopias, 1400-1700: New Kingdoms of Womanhood uncovers a tradition of women’s utopianism that extends back to medieval women’s monasticism, overturning accounts of utopia that trace its origins solely to Thomas More. As enclosed spaces in which women wielded authority that was unavailable to them in the outside world, medieval and early modern convents were self-consciously engaged in reworking pre-existing cultural heritage to project desired proto-feminist futures. The utopianism developed within the English convent percolated outwards to unenclosed women's spiritual communities such as Mary Ward's Institute of the Blessed Virgin and the Ferrar family at Little Gidding. Convent-based utopianism further acted as an unrecognized influence on the first English women’s literary utopias by authors such as Margaret Cavendish and Mary Astell. Collectively, these female communities forged a mode of utopia that drew on the past to imagine new possibilities for themselves as well as for their larger religious and political communities. Tracking utopianism from the convent to the literary page over a period of 300 years, New Kingdoms writes a new history of medieval and early modern women’s intellectual work and expands the concept of utopia itself.