By Robert H. Ellison
The newest installment in Brills a brand new historical past of the Sermon sequence bargains cutting edge stories of sacred rhetoric within the 19th century. the 3 sectionsTheory and Theology, Sermon and Society within the British Empire, and Sermon and Society in Americacontain a complete of 16 essays on such issues as biblical feedback, Charles Darwin, the Oxford move, the Womans Christian Temperance Union (WCTU), English Catholicism, sermon-novels, and the slave alternate on each side of the Atlantic. a number of traditions are represented, together with the Anglican and Presbyterian church buildings, English nonconformity, Judaism, and the Church of Jesus Christ of Latter-day Saints, making this a compilation that might attract a variety of preachers, historians, literary students, and scholars of the rhetorical tradition.Contributors are Miriam Elizabeth Burstein, Thomas J. Carmody, sunrise Coleman, Robert H. Ellison, Joseph Evans, Keith A. Francis, Brian Jackson, Dorothy Lander, Thomas H. Olbricht, Carol Poster, Mirela Saim, Jessica Sheetz-Nguyen, Bob Tennant, David M. Timmerman, Tamara S. Wagner, and John Wolffe.
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Extra resources for A New History of the Sermon: the Nineteenth Century
1: 2. This verse is one of two major changes made in the planning stages of the series. In a letter to Williams, probably written in December 1838, Thomas Keble asked that the title be changed from “village sermons” to “plain sermons” and that the “motto” for the project be 2 Cor. 13:8–9 – “For we can do nothing against the truth, but for the truth. For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection” (London, Lambeth Palace, MS 4474, fol. 185). His first suggestion was adopted, but John 7:17 was ultimately selected as the “motto”.
Journal articles include John R. Griffin, “The Meaning of National Apostasy: A Note on Newman’s Apologia,” Faith & Reason 2 (Spring 1976), 19–33; Ronald H. 3 (Summer 2005), 399–421; and Geoffrey Rowell, “ ‘Remember Lot’s Wife’ – Manning’s Anglican Sermons,” Recusant History 21 (1992), 167–79. 7 In 1840, Pusey identified the Oxford Movement’s chief concerns as “High thoughts of the two Sacraments” (baptism and holy communion); a “High estimate” of the “visible Church” and the Episcopal system of government; “Regard for ordinances” and “the visible part of devotion”; and “Reverence for and deference to the Ancient Church” (Henry Parry Liddon, Life of Edward Bouverie Pusey, 4 vols.
4 The word “reserve” had a twofold meaning for the Tractarians. The first is analogous to the Fathers’ concept of the disciplina arcani, or the “discipline of the secret”: God “reserved” spiritual knowledge for those who were capable of properly handling it. The second sense, which is the one I am using here, holds that Christians should be “reserved” in the way they lived their lives, treating sacred matters calmly and soberly, and avoiding irreverent speech and inappropriate displays of religious excitement or emotion.