Pub Date : 2021-09-07DOI: 10.1080/0005576x.2021.1976980
Karen E. Smith
Wary of engaging with devotional texts, which often focus on personal religious experience, for many years scholars approached the study of history with a clear division between polemics and piety. More recently, especially in the fields of literature and religion, there has been a greater recognition of the value of texts such as spiritual diaries, testimonies and autobiographies. As the editors of People and Piety suggest, this ‘devotional turn’ has offered new insight into a ‘lived religion’ and an opportunity to explore ‘devotional identities’. There are, of course, particular issues that emerge when evaluating material of such a personal nature. Not least, as the editors rightly point out, is the challenge of respecting the ‘otherness’ of the world of the subjects under consideration and the differences of categories of speech to our own ways of speaking. Much time and care must be given to becoming fully immersed in ‘their worlds (including their mental worlds), and learning their language’ (p. xix). The book is divided into two sections – ‘sites’ and ‘types’ – thus allowing for the study of both places and genres of religious devotions and writing. The section on ‘sites’ includes devotional identities in religious communities, the household, theatre and prison. The section devoted to ‘types’ explores autobiographies and religious poetry, as well as death-bed narratives. An example, of the creative approach taken in the chapters is found in Michael Durrant’s essay: “‘HERSCHEPT HET HERT’: Katherine Sutton’s Experiences (1663), the printer’s device and the making of devotion”. As the title suggests, Durrant’s approach is to examine this Calvinistic Baptist work from the perspective of the printed copy. Giving attention to the inclusion of an introductory address by the London Baptist pastor Hanserd Knollys (1599-1691), Durrant also suggests that the layout and ‘physicality of the text’ were deliberately intended to enhance the interiority of the text. While this is the only essay related specifically to Baptists, all of the fine essays in this volume reflect the considerable time given by the contributors to the ‘otherness’ of their subjects and, as a result, offer the reader fascinating insights into the variety of devotional identities in early modern England.
许多年来，学者们在研究历史时，对论战和虔诚有着明确的区分，因为他们对虔诚的文本往往关注个人的宗教经历，因此对这些文本的研究非常谨慎。最近，特别是在文学和宗教领域，人们更加认识到精神日记、见证和自传等文本的价值。正如《人与虔诚》的编辑所言，这种“虔诚转向”为“活的宗教”提供了新的视角，并为探索“虔诚身份”提供了机会。当然，在评估这种个人性质的材料时，会出现一些特殊的问题。正如编辑们正确指出的那样，最不重要的是尊重所考虑的主题世界的“他者性”，以及尊重语言类别与我们自己说话方式的差异，这是一个挑战。要完全沉浸在“他们的世界(包括他们的精神世界)和学习他们的语言”中，必须花很多时间和精力(第19页)。这本书分为两个部分——“地点”和“类型”——这样就可以研究宗教信仰和写作的地点和类型。“地点”部分包括宗教社区、家庭、剧院和监狱中的虔诚身份。“类型”部分探讨了自传和宗教诗歌，以及临终叙事。迈克尔·杜兰特(Michael Durrant)的文章《‘HERSCHEPT HET HERT’:凯瑟琳·萨顿(Katherine Sutton)的经历(1663年)，打印机的设备和奉献精神的形成》就是这些章节采用创造性方法的一个例子。正如标题所暗示的那样，达兰特的方法是从印刷版本的角度来研究这个加尔文主义的浸信会作品。注意到伦敦浸信会牧师hansard knolys(1599-1691)的介绍性演讲，Durrant还指出，布局和“文本的物理”是故意为了增强文本的内在性。虽然这是唯一一篇专门与浸信会相关的文章，但本卷中所有优秀的文章都反映了作者为其主题的“差异性”所付出的可观时间，因此，为读者提供了对现代早期英格兰各种虔诚身份的迷人见解。
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Pub Date : 2021-09-05DOI: 10.1080/0005576x.2021.1966198
A. Hill
ABSTRACT Frequently overlooked by both Baptist and Unitarian historians is the story of York's Unitarian Baptist congregation. The group, which was adopted by the ‘Unitarian missionary’ Richard Wright was, eventually, absorbed into the Unitarian congregation of St. Saviourgate Chapel. James Martineau – who never baptised infants – and other ministry students at Manchester College, York seem to have learned more about the practical work of ministry among these Baptists than they did from their own College which concentrated on academic studies.
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Pub Date : 2021-09-02DOI: 10.1080/0005576x.2021.1962140
Colin A. Cartwright
ABSTRACT This article explores the story of suffragist Sarah Bonwick, a national and international speaker within the Baptist Women's League and beyond Baptist circles. By contributing for many years in a number of ways to the national controversy surrounding ‘votes for women’, Bonwick played a pivotal role in encouraging Baptist churches to be more open to the ‘new dawn’ of the women's movement.
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Pub Date : 2021-07-15DOI: 10.1080/0005576X.2021.1947652
I. Randall
ABSTRACT The Baptist Quarterly began in 1922 as a successor to the Transactions of the Baptist Historical Society. In its first decade, the Quarterly was greatly indebted to the Honorary Secretary of the Baptist Historical Society, W.T. Whitley, and the President of the Society and Principal of Regent's Park College, Wheeler Robinson. This article considers how the Quarterly, from 1922–1931, sought to foster historical investigation and also, as Robinson put it, to ‘express contemporary Baptist aims and interests' on ‘a broader basis'. After ten years of the Quarterly, Robinson argued that it had made ‘a wider appeal by including matters of contemporary as well as of antiquarian interest’. In examining in detail that period, this study proposes that five main areas were of greatest significance: contemporary church life and mission; Baptist history in particular places in Britain; international experience; theological and biblical issues; and the more general historical area.
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Pub Date : 2021-07-10DOI: 10.1080/0005576X.2021.1947604
S. Copson
Focussingon the final threedecades of the century, Dr Smith traces thedistinguishing features of the varieties of Socinian, Arian (High and Low), and Unitarian thought, and where they agreed and differed, with a nod to the Latitudinarians in the Established Church. One stated aim is to redress the balance of previous over-dependence on the Unitarian Joseph Priestley and the Arian Richard Price as representative thinkers. Here is a much broader range of correspondents that includes pulpit and pew and author, male and female where possible. Appendices table subscribers to publications and a biographical register illustrates the range of people involved. Rational dissenters were rooted in scripture (shades of the earlier Salters Hall debates) but did not draw the same conclusions as the Orthodox Dissenters, most pointedly on Trinitarian formulations. Their views on monarchy, slavery, liberty and the constitution were shaped by a reading of scripture. First and foremost, they were not political animals with religious ideas rather their theologywas the sourceof their political,moral andsocial views. However, when the attacks in print came, it was at theological radicals that orthodox writers like Andrew Fuller took aim while other commentators questioned political loyalty in the face of political upheavals in France, culminating in Priestley’s Meeting House in Birmingham being torched. Dr Smith does not see rational denominations or traditions as such but rather a culture of individuals and churches with shared views – ministers and lay folk. The number and strength of Arians and Socinians were eclipsed as the Unitarians became better organised, although no proposal is offered beyond this for why Arian views waned whilst Unitarian views waxed. Nor is much discussion given to the story of rational dissent among the General Baptists. An aspect that could have been explored in greater focus is how ecclesiology, organisation and even family loyalty shaped the story of rational dissent. Also, the influence of the academies and their tutors. And one always speculates how much the person in the pew understood the doctrinal niceties that differentiated the various Rational and Orthodox streams. By the turn of the century, Unitarians were emerging as an organised denomination. Some attempts were made to engage with the new working classes, but the subscribing and (presumably) reading of published works suggests a literate and better off audience. This is a well-researched and careful study of a significant period in the history of rational and orthodox Dissent. There is a helpful bibliography. It is noted with sadness that this volume has appeared posthumously.
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Pub Date : 2021-07-10DOI: 10.1080/0005576X.2021.1947602
Stephen Heap
du Christ au Congo and its leader Jean Bokeleale. This study will be indispensable for any student seeking a deeper understanding of the place missionaries occupied in the complex politics of international aid associated with the humanitarian crises that made Africa a theatre of Cold War rivalries. One of the more depressing messages of the book is that with the end of the Cold War, similar or worse crises have failed to attract the attention of the Western conscience. It is a pity that the text has been poorly proof-checked.
du Christ au Congo及其领导人Jean Bokeleale。对于任何想要深入了解传教士在与人道主义危机相关的国际援助的复杂政治中所占据的地位的学生来说，这项研究将是必不可少的，这些危机使非洲成为冷战竞争的舞台。这本书传达的一个更令人沮丧的信息是，随着冷战的结束，类似或更严重的危机未能引起西方良知的注意。遗憾的是，这篇文章校对得很差。
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