Podcasts about english puritanism

Where do we see traces of Puritanism in today's American religious landscape? Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 9, we come to the end of this series to learn about the relationship of the Quakers to the Puritans, the founding of Harvard and Yale Universities, and where we see traces of Puritanism in today's American religious landscape. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

Who were Increase and Cotton Mather, and what happened with the Salem Witch Trials? Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 8, we learn about the influence of both Increase and Cotton Mather (including how they got their names), the religious context in Salem, and what happened during the Salem Witch Trials. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

How did the fracturing of Christianity in Old England affect how churches were founded in New England? Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 7, we learn about changes occuring in Old England affecting New England's religious landscape, the fracturing of Christianity in Old England, the secret Roman Catholic King of England and resulting secret partnership with France, Increase and Cotton Mather in New England, and the Church in Massachusetts. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

A new MP3 sermon from PRC of Corbin City is now available on SermonAudio with the following details: Title: The Duty of a Pastor (1682) Subtitle: English Puritanism Speaker: John Owen Broadcaster: PRC of Corbin City Event: Audiobook Date: 4/23/2025 Bible: Jeremiah 3:15 Length: 34 min.

What happens when the church in New England grows and the Halfway Covenant is established? Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 6, we learn about Roger Williams and Rhode Island, declension of the church, issues that start to arise in New England, and how the Halfway Covenant was established. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

How was Rhode Island founded, and what was the religious landscape like in this colony? Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 5, we learn about Anne Hutchinson and her religious beliefs, Thomas Hooker and his belief in Preparation, John Cotton and his religious beliefs, Roger Williams and his championing of religious liberty, and the founding of Rhode Island. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 4, we learn about the Puritans and Pilgrims settling into the New World colonies, the challenges they faced, the kind of church establishment they formed, what covenant congregationalist churches believed versus Presbyterians, and tensions between two wings of Puritans concerning the experience of grace in their lives. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

Who was John Winthrop, and what was his role in the founding of the Massachusetts Bay Colony? The Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 3, we discuss the context of the Puritan migration to New England during the reign of Charles I, Puritan leader John Winthrop, and the establishment of the Massachusetts Bay Colony.  Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

What happened when Separatists from the Church of England left for North America? The Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 2, we move to New England and the Puritan settlements, discussing how the Separatists left for North America, the settlement at Plymouth Plantation, the difference between Pilgrims and Puritans, and the Puritans who didn't separate from the Church of England. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

Why did the the Puritan movement start, and when did Puritans decide to travel to the New World? The Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 1, we continue where our last series left off with the Puritan movement in England to revisit how that movement started, how King James played a role in the Puritan movement in Great Britain, and what led the Pilgrims and Puritans to leave England for the New World between 1620-1640. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

Paypal: https://www.paypal.com/paypalme/editorialtpv El día de hoy hablaremos sobre el crecimiento del puritanismo de acuerdo capítulo 2, “The Growth of English Puritanism” por John Craig del libro The Cambridge Companion to Puritanism. Ver aquí: https://www.cambridge.org/gb/universitypress/subjects/religion/church-history/cambridge-companion-puritanism?format=HB&isbn=9780521860888 . Páginas 34-47. El programa de hoy examina los orígenes y el desarrollo del puritanismo en la Inglaterra de finales del siglo 16. Desafía los relatos tradicionales al destacar el importante papel de los laicos, en particular los pañeros, y la influencia de los pactos en la formación de la identidad puritana primitiva. El programa traza la evolución del pensamiento y la acción puritanos a través de acontecimientos clave, como la controversia vestiaria y la Admonición al Parlamento, mostrando la interacción entre la disidencia clerical, las maniobras políticas y el apoyo popular a la reforma religiosa. Craig explora también la compleja relación entre los puritanos y la clase dirigente isabelina, demostrando cómo el progreso del movimiento se vio influido tanto por el mecenazgo como por la persecución. Por último, se subraya el impacto duradero de los ideales puritanos incluso frente a la supresión. Siguenos: - Web: https://teologiaparavivir.com/ - Blog: https://semperreformandaperu.org/ - Facebook: https://www.facebook.com/teologiaparavivir/ - Instagram: https://www.instagram.com/teologiaparavivir/ - Youtube: https://www.instagram.com/teologiaparavivir/

A new MP3 sermon from PRC of Corbin City is now available on SermonAudio with the following details: Title: Pneumatologia; A Discourse Concerning the Holy Spirit 2.3 Subtitle: English Puritanism Speaker: John Owen Broadcaster: PRC of Corbin City Event: Audiobook Date: 1/20/2025 Bible: Romans 1:3; Galatians 4:4 Length: 29 min.

Could a Catholic be on the Throne of England? In this final episode of our series on the Puritan movement, we hear how the Church of England worked through this question with Catholic James as heir to the throne. Learn about the creation of the Whigs and Tories, the reign of King James, how religious freedom ebbs and flows during this period, and the Act of Toleration in 1689 that finally allowed dissenting churches (Baptists, Congregationalists, Presbyterians) freedom of worship, although not yet freedom to participate in government. It wouldn't be until the 1829 Catholic Emancipation Act that Roman Catholics would be granted admission to politics in England. Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series on the History of the Puritan Movement in England. Find more from Dr. MacKenzie at video.ctsfw.edu. Interested in going deeper? Recommended reading from Dr. MacKenzie includes Worldly Saints by Leland Ryken, English Puritanism by John Spurr, Reformation in England by Peter Marshall, Puritan Christianity in America: Religion and Life in 17th Century Massachusetts by John Carden, and Pilgrim's Progress by John Bunyan.

Coming out of the Interregnum period, what happens when the English monarchy is restored? In episode 8 of our series on the Puritan movement, we learn about Oliver Cromwell's son making a mess of politics, leading to Charles II agreeing to come back as the Constitutional Monarch in 1660. Under Charles II, religious liberty becomes a critical issue for the variety of denominations in England. Hear about how politics embroiled with religion in the Act of Uniformity, the Test Act, and the discovery that the heir to the throne was a Catholic. Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series on the History of the Puritan Movement in England. Find more from Dr. MacKenzie at video.ctsfw.edu. Interested in going deeper? Recommended reading from Dr. MacKenzie includes Worldly Saints by Leland Ryken, English Puritanism by John Spurr, Reformation in England by Peter Marshall, Puritan Christianity in America: Religion and Life in 17th Century Massachusetts by John Carden, and Pilgrim's Progress by John Bunyan.

The King and Parliament went to war in 1642 and changed the course of the monarchy. In episode 7 in our series on the Puritan movement, the reformation of the Church of England moves ahead when Westminster Abbey discovers the disunity within Puritan belief and practice. Learn how the Presbyterians, Congregationalists, and Baptists differentiate themselves, the most contentious doctrinal points, and how these groups became settled in America. Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series on the History of the Puritan Movement in England. Find more from Dr. MacKenzie at video.ctsfw.edu. Interested in going deeper? Recommended reading from Dr. MacKenzie includes Worldly Saints by Leland Ryken, English Puritanism by John Spurr, Reformation in England by Peter Marshall, Puritan Christianity in America: Religion and Life in 17th Century Massachusetts by John Carden, and Pilgrim's Progress by John Bunyan.

How did the Scottish Rebellion happen, and what effect did this have on the Church of England? In episode 6 of our series on the Puritan movement, we learn more about how the separation but shared monarchy of England and Scotland causes political and religious issues. The Scottish Reformation had produced a Presbyterian church, so when Charles I tries to unite England and Scotland in worship practice, the Scots rebel. Hear how Charles's dicey relationship with Parliament comes to a head during this time, how Charles decides to deal with the rebellion, and how the Catholics make this situation even more tenuous. Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series on the History of the Puritan Movement in England. Find more from Dr. MacKenzie at video.ctsfw.edu. Interested in going deeper? Recommended reading from Dr. MacKenzie includes Worldly Saints by Leland Ryken, English Puritanism by John Spurr, Reformation in England by Peter Marshall, Puritan Christianity in America: Religion and Life in 17th Century Massachusetts by John Carden, and Pilgrim's Progress by John Bunyan.

Charles I ascended to the throne in 1625. How did he approach his rule differently? In episode 5 of our series on the Puritan movement, we dive into both the political and religious issues during the reign of Charles I, including his touchy relationship with Parliament, his alliance with anti-Calvinists and Archbishop of Canterbury William Laud, the ensuing drama between the Archbishop and the Puritans, and how these relations caused twenty thousand Englishmen to settle in America.  Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series on the History of the Puritan Movement in England. Find more from Dr. MacKenzie at video.ctsfw.edu. Interested in going deeper? Recommended reading from Dr. MacKenzie includes Worldly Saints by Leland Ryken, English Puritanism by John Spurr, Reformation in England by Peter Marshall, Puritan Christianity in America: Religion and Life in 17th Century Massachusetts by John Carden, and Pilgrim's Progress by John Bunyan.

What was the state of the Church of England when Charles I became king? In episode 4 of our series on the Puritan Movement, learn about the difference between Calvinists and Anti-Calvinists/Anti-Puritanists, how Arminianism played a role in the developing theology of the time, who Charles Montague was and his role in the drama with Parliament and Charles I, and the growing tension between Charles I and his Parliament.  Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series on the History of the Puritan Movement in England. Find more from Dr. Mackenzie at video.ctsfw.edu. Interested in more? Recommended reading from Dr. MacKenzie includes Worldly Saints by Leland Ryken, English Puritanism by John Spurr, Reformation in England by Peter Marshall, Puritan Christianity in America: Religion and Life in 17th Century Massachusetts by John Carden, and Pilgrim's Progress by John Bunyan.

We have come to the reign of King James in episode 3 of our series on the Puritan Movement. Who was King James and how did the Puritan Movement resurface during his reign? Hear about how the Puritan movement became the Separatists, when Puritans officially left the Church of England, the development of the group that would travel to the New World, and the story of the Puritans who traveled to Plymouth under Willliam Brewster.  Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series on the History of the Puritan Movement in England. Find more from Dr. Mackenzie at video.ctsfw.edu. Interested in more? Recommended reading from Dr. MacKenzie includes Worldly Saints by Leland Ryken, English Puritanism by John Spurr, Reformation in England by Peter Marshall, Puritan Christianity in America: Religion and Life in 17th Century Massachusetts by John Carden, and Pilgrim's Progress by John Bunyan.

What were the Puritan critiques of the Church of England? In episode 2 in our series on the Puritan Movement, learn what the Puritan movement stood for, how they sought to improve the preaching in the Church of England, and the many issues they had with the Church of England's theology. These things include their idea of experiential piety, the sanctified life, Sabbatarianism, and the different facets of covenant theology.  Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series on the History of the Puritan Movement in England. Find more from Dr. Mackenzie at video.ctsfw.edu. Interested in more? Recommended reading from Dr. MacKenzie includes Worldly Saints by Leland Ryken, English Puritanism by John Spurr, Reformation in England by Peter Marshall, Puritan Christianity in America: Religion and Life in 17th Century Massachusetts by John Carden, and Pilgrim's Progress by John Bunyan.

What are the origins of America's biggest Protestant denominations? To answer this question, we must revisit 16th Century England. Today we begin a new history series with Dr. Cameron MacKenzie on the Puritan movement. In this episode, hear about Queen Elizabeth, the Act of Supremacy and the Act of Uniformity, the Book of Common Prayer, how the Puritan movement began in the Church of England, and what the Puritans were trying to keep “pure.”  Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series on the History of the Puritan Movement in England. Find more from Dr. Mackenzie at video.ctsfw.edu. Interested in more? Recommended reading from Dr. MacKenzie includes Worldly Saints by Leland Ryken, English Puritanism by John Spurr, Reformation in England by Peter Marshall, Puritan Christianity in America: Religion and Life in 17th Century Massachusetts by John Carden, and Pilgrim's Progress by John Bunyan.

English Puritans were Protestants who wished to reform England's state religion of Catholic influences. Their efforts met with stiff resistance. Escaping religious persecution, they sailed across the Atlantic Ocean to make a new life in the New World.  Check out the YouTube version of this episode at https://youtu.be/KruDo99XKfw which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams.  Puritans books available at https://amzn.to/3SorIa5 Martin Luther books available at https://amzn.to/45n2zlx Protestant Reformation books available at https://amzn.to/3MmaQgT     PLEASE help us get to 10,000 subscribers! THANKS for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. SUPPORT this series by enjoying a wide-range of useful & FUN Gadgets at https://twitter.com/GadgetzGuy and/or by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3k8qrGM (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus                                                    Mark's TIMELINE video channel at https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels Twitter: https://twitter.com/MarkVinet_HNA  Facebook: https://www.facebook.com/mark.vinet.9 YouTube Podcast Playlist: https://www.bit.ly/34tBizu Podcast: https://parthenonpodcast.com/history-of-north-america TikTok: https://tiktok.com/@historyofnorthamerica Books: https://amzn.to/3k8qrGM                                                                              Linktree: https://linktr.ee/WadeOrganization                                                                Credit: The History of the Christian Church podcast with Pastor Lance Ralston (episode 112). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Method of Grace 04: The Application of the Spirit Internally and Effectually Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audiobook Date: 12/3/2023 Bible: John 6:44 Length: 60 min.

This is a revised--and a lot longer--version of our twenty-first episode ("Some thoughts about Hanukkah by a (secular) Jewish medieval historian").  That episode was  just what the title said, some thoughts about the role of Hanukkah in contemporary America and the Middle Ages. In it Ellen had a throwaway line about the Puritan war on Christmas. I thought that our listeners might be interested in why the Puritans objected to and tried to suppress Christmas, and, related to that, how Christmas, as well as Hanukkah was celebrated in the Middle Ages. I know that the result is a mishmash, but I hope it's an enjoyable and informative mishmash.Happy Holidays!This episode includes snippets from"Here we come a-wassailing" The St. Michael's Singers conducted by Paul Leddington Wright https://www.youtube.com/watch?v=m29jEvTfVFUMa'oz Tsur sung by cantors from across Canada, Temple Sinai Toronto, https://www.youtube.com/watch?v=fFY--az4z3wAdam Sandler's "The Hanukkah Song" https://www.youtube.com/watch?v=KX5Z-HpHH9gReading:Hanukkah:Cait Stevenson, “Celebrating Hannukah in the Middle Ages” by Cait Stevenson, posted on Medievalists.net https://www.medievalists.net/2018/12/celebrating-hanukkah-middle-ages/Susan Weingarten, “Medieval Hanukkah Traditions: Jewish Festive Foods in their European Contexts, Food and History 8 (2010)::41-62Dianne Ashton,  (2013). Hanukkah in America: A History. New York: New York University Press, 2013. Tsi Freeman, “Why Couldn't Jews and Greeks Just Get Along?” https://www.chabad.org/library/article_cdo/aid/64639/jewish/Couldnt-the-Jews-and-Greeks-Get-Along.htm[The Wikipedia entry on Hanukkah is quite good] Medieval Christmas:Katie Ihnat, “The Middle Ages,” in The Oxford Handbook of Christmas, ed. T. Larson (Oxford: Oxford University Press, 2020).Sophie Jackson, The Medieval Christmas. The History Press: Stroud, 2013.Peter Konieczny, “Seven Medieval Christmas Traditions.” Medievalists.net. https://www.medievalists.net/2012/12/seven-medieval-christmas-traditions/Compton Reeves, Pleasures and Pastimes in Medieval England. New York: Oxford, 1998. Puritan war on Christmas:Stephen Nissenbaum, “Christmas in Early New England, 1620-1820: Puritanism, Popular Culture, and the Printed Word.” American Antiquary Society (1996): pp. 79-164 (https://www.americanantiquarian.org/proceedings/44539478.pdf)J.A.R. Pimlott, | “Christmas under the Puritans,” in  History Today Volume 10 Issue 12 December 1960“Why did Cromwell abolish Christmas?” The Cromwell Association https://www.olivercromwell.org/faqs4.htmThe Puritan Cultural RevolutionDavid Underdown, Revel, Riot, and Rebellion: Popular Politics and Culture in England 1603-1660.  Oxford: Oxford University Press, 1987Christopher Durston. "Puritan Rule and the Failure of Cultural Revolution, 1645–1660." In: Durston, C., Eales, J. (eds) The Culture of English Puritanism, 1560–1700. Themes in Focus. Palgrave, London. 1996.Listen on Podurama https://podurama.com

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Method of Grace 02: The Mystical Union of the Believer With Christ Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 3/18/2023 Bible: John 17:3 Length: 56 min.

By virtue of him becoming the face of English Puritanism, warts and all, Cromwell tends to get blamed for the ban on Christmas during the Wars of the Three Kingdoms and the Commonwealth. There are plenty of potted histories, especially online, which lay the blame for the ban solely at Cromwell's feet. But this isn't true. Learn more about your ad choices. Visit podcastchoices.com/adchoices

In episode 67 of Theology In Particular, Dr. James Renihan talks about Puritanism in the New England context. In a way, this interview was inspired by the Puritanism 101 video series put out by IRBS. In that series, Dr. Renihan describes the development of English Puritanism. Some who have listened to that series expressed a desire to know more about New English Puritanism, and so here we are. We hope you enjoy and are edified.  Links: International Reformed Baptist Seminary: irbsseminary.org Puritanism 101 Video Lectures: irbsseminary.org/resources/

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: Governing the Passions 1 Subtitle: English Puritanism Speaker: Richard Baxter Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 10/12/2022 Bible: Ephesians 4:26; Ephesians 4:31-32 Length: 17 min.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Righteous Man's Refuge 8: God's Love a Secret Chamber Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 8/29/2022 Bible: Isaiah 26:20 Length: 21 min.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Righteous Man's Refuge 8: God's Love a Secret Chamber Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 8/29/2022 Bible: Isaiah 26:20 Length: 21 min.

8/28/2022 | This day's featured sermon on SermonAudio: Title: Sermons on Psalm 131 (1 of 5): My Heart is Not Haughty Subtitle: English Puritanism Speaker: Thomas Manton Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 7/15/2020 Bible: Psalm 131:1 Length: 39 min.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Righteous Man's Refuge 7: Divine Care a Secret Chamber Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 5/6/2022 Bible: Deuteronomy 33:3; 1 Peter 1:7 Length: 32 min.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Righteous Man's Refuge 6: Divine Unchangeableness a Secret Chamber Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 5/6/2022 Bible: James 1:17; Deuteronomy 32:4 Length: 39 min.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Righteous Man's Refuge 5: Divine Faithfulness a Secret Chamber Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 12/20/2021 Bible: Isaiah 26:20 Length: 41 min.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Righteous Man's Refuge 4: Divine Wisdom a Secret Chamber Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 7/22/2021 Bible: Isaiah 26:20 Length: 28 min.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Righteous Man's Refuge 3 Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 4/7/2021 Bible: Isaiah 26:20 Length: 61 min.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Righteous Man's Refuge 2 Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 3/15/2021 Bible: Isaiah 26:20 Length: 40 min.

A new MP3 sermon from Presbyterian Reformed Church of RI is now available on SermonAudio with the following details: Title: The Righteous Man's Refuge 1 Subtitle: English Puritanism Speaker: John Flavel Broadcaster: Presbyterian Reformed Church of RI Event: Audio Book Date: 3/8/2021 Bible: Isaiah 26:20 Length: 23 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Jus Divinum: The Divine Right of Church Government 2.7-8 Subtitle: English Puritanism Speaker: Various Speakers Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 1/6/2021 Bible: Matthew 16:19; Matthew 28:18-20 Length: 29 min.

Member of the Society of Reformed Podcasters SEASON 2 EPISODE 6 Dr. Chad Van Dixhoorn is Professor of Church History and director of the Craig Center for the study of the Westminster Standards at Westminster Theological Seminary in Philadelphia, PA. He's an ordained minister in the OPC (Orthodox Presbyterian Church), has pastored in various capacities, and taught in the seminary context for the past 15 years. His research interests are in the historical documents of the Westminster Standards, English Puritanism, and Presbyterian History. He's written the standard works on the Westminster Standards, and has published articles on various theological topics as well. Join us as Dr. Van Dixhoorn discusses the history of the Reformed Confessions & Westminster Standards, how it summarizes the teaching of the Bible, and why it's a fantastic introduction to the faith for you average Christian! Resources from Dr. Dixhoorn: Creeds and Confessions Bible Confessing the Faith Confessing the Faith Study Guide - w/ his wife Emily Prayers of the Westminster Confession Minutes and Papers of the Westminster Assembly God's Ambassadors Preachers, Pastors, and Ambassadors Have Feedback or Questions? Email us at: guiltgracepod@gmail.com Find us on Instagram: @guiltgracegratitudepodcast Follow us on Twitter: @guiltgracepod Please rate and subscribe to the podcast on whatever platform you use! Looking for a Reformed Church? North American Presbyterian & Reformed Churches --- Support this podcast: https://anchor.fm/gggpodcast/support

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Public Worship to be Preferred Before Private Subtitle: English Puritanism Speaker: David Clarkson Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 12/19/2020 Bible: Psalm 87:2; Psalm 122:1 Length: 123 min.

King of Britain for sixty years and the last king of what would become the United States, George III inspired both hatred and loyalty and is now best known for two reasons: as a villainous tyrant for America's Founding Fathers, and for his madness, both of which have been portrayed on stage and screen. In George III: Madness and Majesty (Penguin, 2020), Jeremy Black turns away from the image-making and back to the archives, and instead locates George's life within his age: as a king who faced the loss of key colonies, rebellion in Ireland, insurrection in London, constitutional crisis in Britain and an existential threat from Revolutionary France as part of modern Britain's longest period of war. Black shows how George III rose to these challenges with fortitude and helped settle parliamentary monarchy as an effective governmental system, eventually becoming the most popular monarch for well over a century. He also shows us a talented and curious individual, committed to music, art, architecture and science, who took the duties of monarchy seriously, from reviewing death penalties to trying to control his often wayward children even as his own mental health failed, and became Britain's longest reigning king. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

King of Britain for sixty years and the last king of what would become the United States, George III inspired both hatred and loyalty and is now best known for two reasons: as a villainous tyrant for America's Founding Fathers, and for his madness, both of which have been portrayed on stage and screen. In George III: Madness and Majesty (Penguin, 2020), Jeremy Black turns away from the image-making and back to the archives, and instead locates George's life within his age: as a king who faced the loss of key colonies, rebellion in Ireland, insurrection in London, constitutional crisis in Britain and an existential threat from Revolutionary France as part of modern Britain's longest period of war. Black shows how George III rose to these challenges with fortitude and helped settle parliamentary monarchy as an effective governmental system, eventually becoming the most popular monarch for well over a century. He also shows us a talented and curious individual, committed to music, art, architecture and science, who took the duties of monarchy seriously, from reviewing death penalties to trying to control his often wayward children even as his own mental health failed, and became Britain's longest reigning king. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

King of Britain for sixty years and the last king of what would become the United States, George III inspired both hatred and loyalty and is now best known for two reasons: as a villainous tyrant for America's Founding Fathers, and for his madness, both of which have been portrayed on stage and screen. In George III: Madness and Majesty (Penguin, 2020), Jeremy Black turns away from the image-making and back to the archives, and instead locates George's life within his age: as a king who faced the loss of key colonies, rebellion in Ireland, insurrection in London, constitutional crisis in Britain and an existential threat from Revolutionary France as part of modern Britain's longest period of war. Black shows how George III rose to these challenges with fortitude and helped settle parliamentary monarchy as an effective governmental system, eventually becoming the most popular monarch for well over a century. He also shows us a talented and curious individual, committed to music, art, architecture and science, who took the duties of monarchy seriously, from reviewing death penalties to trying to control his often wayward children even as his own mental health failed, and became Britain's longest reigning king. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

King of Britain for sixty years and the last king of what would become the United States, George III inspired both hatred and loyalty and is now best known for two reasons: as a villainous tyrant for America's Founding Fathers, and for his madness, both of which have been portrayed on stage and screen. In George III: Madness and Majesty (Penguin, 2020), Jeremy Black turns away from the image-making and back to the archives, and instead locates George's life within his age: as a king who faced the loss of key colonies, rebellion in Ireland, insurrection in London, constitutional crisis in Britain and an existential threat from Revolutionary France as part of modern Britain's longest period of war. Black shows how George III rose to these challenges with fortitude and helped settle parliamentary monarchy as an effective governmental system, eventually becoming the most popular monarch for well over a century. He also shows us a talented and curious individual, committed to music, art, architecture and science, who took the duties of monarchy seriously, from reviewing death penalties to trying to control his often wayward children even as his own mental health failed, and became Britain's longest reigning king. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Jus Divinum: The Divine Right of Church Government 2.1-3 Subtitle: English Puritanism Speaker: Various Speakers Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/17/2020 Bible: Matthew 28:18-20; Matthew 16:19 Length: 35 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: A Treatise of the Covenant of Grace 05: Of the Covenant of Promise Made with Adam Subtitle: English Puritanism Speaker: John Ball (1585–1640) Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/17/2020 Bible: Genesis 3:15 Length: 36 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Jus Divinum: The Divine Right of Church Government 2.1-3 Subtitle: English Puritanism Speaker: Various Speakers Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/17/2020 Bible: Matthew 28:18-20; Matthew 16:19 Length: 35 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: A Treatise of the Covenant of Grace 05: Of the Covenant of Promise Made with Adam Subtitle: English Puritanism Speaker: John Ball (1585–1640) Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/17/2020 Bible: Genesis 3:15 Length: 36 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: A Treatise of the Covenant of Grace 05: Of the Covenant of Promise Made with Adam Subtitle: English Puritanism Speaker: John Ball (1585–1640) Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/17/2020 Bible: Genesis 3:15 Length: 36 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Jus Divinum: The Divine Right of Church Government 2.1-3 Subtitle: English Puritanism Speaker: Various Speakers Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/17/2020 Bible: Matthew 28:18-20; Matthew 16:19 Length: 35 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Jus Divinum: The Divine Right of Church Government 1.1-3 Subtitle: English Puritanism Speaker: Various Speakers Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/13/2020 Bible: Psalm 46; Psalm 48 Length: 33 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Jus Divinum: The Divine Right of Church Government 1.4 Subtitle: English Puritanism Speaker: Various Speakers Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/13/2020 Bible: Psalm 46; Psalm 48 Length: 39 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Jus Divinum: The Divine Right of Church Government 1.5-7 Subtitle: English Puritanism Speaker: Various Speakers Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/13/2020 Bible: Psalm 46; Psalm 48 Length: 30 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Jus Divinum: The Divine Right of Church Government 1.4 Subtitle: English Puritanism Speaker: Various Speakers Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/13/2020 Bible: Psalm 46; Psalm 48 Length: 39 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Jus Divinum: The Divine Right of Church Government 1.5-7 Subtitle: English Puritanism Speaker: Various Speakers Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 11/13/2020 Bible: Psalm 46; Psalm 48 Length: 30 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: A Treatise of the Covenant of Grace 01: Of the Significance of the Word Covenant Subtitle: English Puritanism Speaker: John Ball (Puritan) Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 10/11/2020 Bible: Genesis 9:19; Genesis 17:4 Length: 24 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: A Treatise of the Covenant of Grace 01: Of the Significance of the Word Covenant Subtitle: English Puritanism Speaker: John Ball (Puritan) Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 10/11/2020 Bible: Genesis 9:19; Genesis 17:4 Length: 24 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: A Treatise of the Covenant of Grace: The Davidic Covenant Subtitle: English Puritanism Speaker: John Ball (Puritan) Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 9/15/2020 Bible: 2 Samuel 7; Psalm 89 Length: 43 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Things Too High for Me Subtitle: English Puritanism Speaker: Rev. Thomas Manton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 8/24/2020 Bible: Psalm 131:1 Length: 53 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Things Too High for Me Subtitle: English Puritanism Speaker: Rev. Thomas Manton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 8/24/2020 Bible: Psalm 131:1 Length: 53 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Things Too High for Me Subtitle: English Puritanism Speaker: Rev. Thomas Manton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 8/24/2020 Bible: Psalm 131:1 Length: 53 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Nor Mine Eyes Lofty Subtitle: English Puritanism Speaker: Rev. Thomas Manton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 7/28/2020 Bible: Psalm 131:1 Length: 52 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: My Heart is Not Haughty Subtitle: English Puritanism Speaker: Rev. Thomas Manton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 7/15/2020 Bible: Psalm 131:1 Length: 39 min.

Jordan and Brandon talk with Dr. Crawford Gribben about the life and legacy of John Owen. Who was he? How did he become so popular in contemporary Reformed life? What was his relationship to scholasticism and medieval theology? What was his relationship to Reformed theology and confessionalism? And much more!Find out more from us at our website.Find Crawford writing at his blog.Resources:1) Communion with God, John Owen2) John Owen and English Puritanism, Crawford Gribben3) An Introduction to John Owen, Crawford Gribben4) Owen on the Christian Life, Michael Haykin and Matthew Barrett5) John Owen and Hebrews, John Tweeddale6) John Owen, Richard Baxter, and the Formation of Noncomformity, Tim CooperSupport the show

Philip A. Craig’s new book on John Owen, the premier puritan theologian, demonstrates how carefully his subject tracked the influence of antinomianism in his writing. Craig’s book roots Owen’s ideas of conversion in Augustine and Calvin. The Bond of Grace and Duty in the Soteriology of John Owen (Founders Press, 2020) shows how the seventeenth-century divine argued for “preparation for grace” – the idea that those seeking conversion should “put themselves in the way of grace” by attending sermons and reading Scripture – while also arguing that Christians should make special efforts to “prepare for glory.” Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of f John Owen and English Puritanism (Oxford University Press, 2016).      Learn more about your ad choices. Visit megaphone.fm/adchoices

Philip A. Craig’s new book on John Owen, the premier puritan theologian, demonstrates how carefully his subject tracked the influence of antinomianism in his writing. Craig’s book roots Owen’s ideas of conversion in Augustine and Calvin. The Bond of Grace and Duty in the Soteriology of John Owen (Founders Press, 2020) shows how the seventeenth-century divine argued for “preparation for grace” – the idea that those seeking conversion should “put themselves in the way of grace” by attending sermons and reading Scripture – while also arguing that Christians should make special efforts to “prepare for glory.” Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of f John Owen and English Puritanism (Oxford University Press, 2016).      Learn more about your ad choices. Visit megaphone.fm/adchoices

Philip A. Craig’s new book on John Owen, the premier puritan theologian, demonstrates how carefully his subject tracked the influence of antinomianism in his writing. Craig’s book roots Owen’s ideas of conversion in Augustine and Calvin. The Bond of Grace and Duty in the Soteriology of John Owen (Founders Press, 2020) shows how the seventeenth-century divine argued for “preparation for grace” – the idea that those seeking conversion should “put themselves in the way of grace” by attending sermons and reading Scripture – while also arguing that Christians should make special efforts to “prepare for glory.” Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of f John Owen and English Puritanism (Oxford University Press, 2016).      Learn more about your ad choices. Visit megaphone.fm/adchoices

Philip A. Craig’s new book on John Owen, the premier puritan theologian, demonstrates how carefully his subject tracked the influence of antinomianism in his writing. Craig’s book roots Owen’s ideas of conversion in Augustine and Calvin. The Bond of Grace and Duty in the Soteriology of John Owen (Founders Press, 2020) shows how the seventeenth-century divine argued for “preparation for grace” – the idea that those seeking conversion should “put themselves in the way of grace” by attending sermons and reading Scripture – while also arguing that Christians should make special efforts to “prepare for glory.” Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of f John Owen and English Puritanism (Oxford University Press, 2016).      Learn more about your ad choices. Visit megaphone.fm/adchoices

Philip A. Craig’s new book on John Owen, the premier puritan theologian, demonstrates how carefully his subject tracked the influence of antinomianism in his writing. Craig’s book roots Owen’s ideas of conversion in Augustine and Calvin. The Bond of Grace and Duty in the Soteriology of John Owen (Founders Press, 2020) shows how the seventeenth-century divine argued for “preparation for grace” – the idea that those seeking conversion should “put themselves in the way of grace” by attending sermons and reading Scripture – while also arguing that Christians should make special efforts to “prepare for glory.” Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of f John Owen and English Puritanism (Oxford University Press, 2016).      Learn more about your ad choices. Visit megaphone.fm/adchoices

Philip A. Craig’s new book on John Owen, the premier puritan theologian, demonstrates how carefully his subject tracked the influence of antinomianism in his writing. Craig’s book roots Owen’s ideas of conversion in Augustine and Calvin. The Bond of Grace and Duty in the Soteriology of John Owen (Founders Press, 2020) shows how the seventeenth-century divine argued for “preparation for grace” – the idea that those seeking conversion should “put themselves in the way of grace” by attending sermons and reading Scripture – while also arguing that Christians should make special efforts to “prepare for glory.” Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of f John Owen and English Puritanism (Oxford University Press, 2016).      Learn more about your ad choices. Visit megaphone.fm/adchoices

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: The Preference of Duties: Morals Before Rituals Subtitle: English Puritanism Speaker: Rev. Thomas Manton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 5/17/2020 Bible: Matthew 9:13 Length: 76 min.

The morning breaks free, as does the Gospel. Reformation and Puritanism abounds! In this episode we take a brief look at centuries 15-17 of Church history.

This episode is titled, A City on a Hill, and returns to our look at the Propagation of the Christian Faith in the Americas.Back in Episodes 105 and 6, we breached the subject of Missions in the New World. We looked at the role the Jesuits played in the Western Hemisphere. While the post-modern view of this era tends to reduce all European missionaries in a monochromatic Euro-centrism that leveled native American cultures, that simply wasn't the case. Yes, there were plenty of Catholic, Orthodox, and Protestants who conflated the Gospel with their mother culture. But there were not a few missionaries who understood the difference and valued the uniqueness that was native American cultures. They sought to incarnate the Christian message in those cultures and languages. That often got them in trouble with officials back home who wanted to exploit indigenous peoples. In other words, it isn't just modern Liberation Theology advocates who sought to protect the peoples of the New World from the exploitive injustices of the Old. Many early missionaries did as well.So, we considered the work of men like Jean de Brébeuf and Madame de la Peltrie in the northeast of North America. We considered the work of the Russian Orthodox Church in the far northwest and down the west coast to California. They were met by the Spanish coming north out of Central America.Protestants were a bit late to the game. One of the first real attempts was near Rio de Janeiro when the French Huguenot Admiral Villegagnon established a short-lived Calvinist settlement in 1555. It folded when the French were expelled by the Portuguese. A more permanent settlement was made by the Dutch when they captured Pernambuco at the easternmost tip of Brazil. This settlement remained a Calvinist enclave for forty years.North America presented a very different scene for missions than Central and South America. The voyage of the Mayflower with its ‘Pilgrims' in 1620 was a historical pointer to the strong influence of Calvinism in what would become New England. The states of Massachusetts, Connecticut, and New Hampshire were strongly Congregationalist or Presbyterian in terms of church polity and heavily influenced by English Puritanism. At least some of these pioneers felt a responsibility for spreading the Christian faith to native Americans.In episode 106, we talked about John Eliot, the Mayhews, William Carey, David Livingstone, David Brainerd, and, Jonathan Edwards.Besides Presbyterians and Congregationalists, Episcopalians achieved some success in evangelizing the Indians.And again, for those who missed my earlier comment … While it's fashionable in some circles to eschew the use of the label “Indian” in favor of the assumed-moniker “Native American” for indigenous people of the New World, many of their modern day descendants have made clear their desire to be called “Indians” or referred to by their tribal identity, rather than “Native American.”  So please, those of non-New World descent who take umbrage at the label “Indian” on behalf of others, assuming you're defending People of Color, no nasty emails or snarky reviews because you speak that of which you know not.If some frustration came through in that >> Sorry, Not Sorry. It's just tiresome dealing with the comments of those who want to apply fleeting social concepts that appeared two-seconds ago as a blanket over hundreds and even thousands of years of history. It's simply unconscionable to apply contemporary values and untested, highly-questionable social theories on prior ages, as though just because we live now, we're somehow more enlightened, more civilized, in a word better than those who are thus cast as “worse” only because they lived before this moment of grand-enlightenment. The arrogance of that perspective is stunning.Okay, end of my tirade of personal pique …Being that we've just come up to the age of the Puritans in England, now would be a good time to take a little closer look at Puritanism in the New World.During the reign of James I, some Puritans grew discouraged at the pace of reform in England and separated entirely from the Church of England. After a sojourn of about eleven years in the Netherlands, a group of these “separating Puritans,” known to us as “Pilgrims,” set sail for the New World. The Dutch were generally welcoming of these English dissenters because they shared the same faith and as the English were such hard workers, added to their booming economy. But the English grew distressed after a little more than a decade that their children were becoming more Dutch, than English. They couldn't return to England where tension was thick between the Crown and Puritans. So they decided to set sail for the New World and try their fortune there. They established a colony at Plymouth in 1620 in what is now southeastern Massachusetts.While it struggled greatly, it eventually succeeded and became something of a model for other English settlements in the region.Back in England, when Archbishop Laud suppressed Puritans, emigration to the New World increased. As the Puritans' relationship with the new king soured, a Puritan lawyer named John Winthrop began plans for a colony in New England. In March 1629, Winthrop obtained a royal charter to establish the Massachusetts Bay Colony. A year later he was joined by 700 colonists on eleven ships and set sail.While aboard the Arbella, Winthrop preached a sermon declaring to his fellow travelers, “We shall be as a city upon a hill. The eyes of all people are upon us.” Others were soon captivated by this vision of a Christian commonwealth, and from 1630 to the beginning of the English Civil War, well over 20,000 Puritans settled in New England. “The Great Migration” had begun.These later Puritans were different from the Separatists Pilgrims of Plymouth. They regarded themselves as loyal members of the Church of England, now established in NEW England. They had the chance to install the reforms they'd ached to achieve back in England. They may have separated geographically, but not in loyalty to The Church of England.The New England Puritans held a vision, not just of a pure church, but of a purified society, one committed to Biblical principles, not just in church affairs but in all facets of public life. The idea of “covenant” between God and his people was at the center of their enterprise. Following the pattern of God's covenant with Israel, they promised to obey God and in turn, He'd bless them. This is why one often encounters the terminology that Massachusetts was a kind of New Israel. That required strict observance of the Sabbath. Families were structured as “little churches,” with the father bestowing blessing for obedience and vice-versa.This social structure required public piety. It prohibited what was called “secular entertainments”, like games of chance, dancing around maypoles, horse racing, bear-baiting, and the theater. Christmas celebrations were regarded as pagan rituals. Puritans adopted a rich view of piety that at times became excessive and became à What's the word? Let's just call it, odd.Following the Pietist tradition, New England Puritans required a genuine public declaration of conversion as a condition for church membership. Problems arose when children, who'd grown up in pious homes and had always counted themselves as Born Again, to give testimony to their dramatic conversion event. That led to many of them being excluded from membership in the Church, which was the heart and center of social life in the New England town. Divisions erupted, leading Puritan minister Richard Mather to developed the so-called “Half-Way Covenant” to solve the problem. The Half-Way Covenant gave a kind of quasi-membership that included baptism but not Communion to the children of church members. Puritan leaders hoped this would expose “halfway members” to an example that would see them having their own “born again” experience and usher them into full membership.Some historians assert the Puritans aimed for a theocracy. While Winthrop was governor, he certainly wanted to base the colony's laws on biblical principles, but he didn't permit clergy in civil governing. Church officials had no authority over civil magistrates. Winthrop and government officials sought the advice of ministers, but political authority rested in the hands of the laity. Theocratic tendencies certainly existed, but the colony's congregationalism restrained them. New England never had enough unity to be a theocracy.While a minority in England, Puritans were the majority in New England. A less careful recounting of American history would say they fled the Old World for the New to obtain religious liberty. Not really. They left so they could establish a PURITAN system of Church and State. There was no religious liberty as we conceive it today. Puritan New England was quite IN-tolerant of dissenters; like Roger Williams and Anne Hutchison.Historian Ed Morgan describes Roger Williams as a “charming, sweet-tempered, winning man, courageous, selfless, God-intoxicated — and stubborn.” Arriving in Boston just a year after Winthrop, he was quickly asked to be pastor of the local congregation. Williams refused. He was a staunch Separatist who vehemently disagreed with the Puritan connection to the Church of England. It stunned his neighbors that a man would turn down the invitation to be a pastor. This and other behaviors so infuriated the leaders of the Massachusetts Bay Colony, they expelled him.Five years later, Williams settled at the tip of Narragansett Bay on land purchased from the Indians. He named the settlement Providence and declared religious freedom — the first colony in the world in which religious liberty for all was genuine. Infant baptism was banned since Williams believed baptism was for those old enough to make a real profession of faith. He established the first Baptist Church in America in 1638.The Hutchinsons, William and Anne, arrived in Massachusetts in 1634. They'd followed their minister John Cotton, pastor of a Boston congregation. Like many Puritans, the Hutchinsons hosted a group in their home to discuss Pastor Cotton's sermon from the previous week. Anne excelled at breaking down the message into topics that were engaging. The group grew to upwards of eighty adults.Then, controversy arose when Anne began to argue that all people are under either a covenant of works or grace. She was reacting against the public piety of the people of Boston who assumed good works proved the presence of salvation. She posited that works and grace were opposites and those who depended on works were lost.But Anne crossed the line in 1637 when she denounced some ministers as preaching a Gospel of Good Works. Critics accused her of antinomianism; that is the idea that the elect don't have to obey God. It didn't help her case that a woman was teaching the Bible to men.Anne was called to give an account before the General Court. She was anything but contrite. Sparks flew when she proved more adept at citing Scripture than her judges. The die was cast when she said that her knowledge of the issue had come “by revelation.” The magistrates, already suspicious of her orthodoxy, seized on this to banish her from the colony.We'll pick it up at this point and the infamous Salem Witch Trials in the next episode.

This is the second episode in which we look at English Puritanism.We left off last time with King Charles I fleeing London after breaking into The House of Commons to arrest the Puritan members of Parliament he accused of treason. The men had been warned and had fled. What Charles had hoped would be a dramatic show of his defense of the realm against dangerous elements, ended up being an egregious violation of British rights. So in fear for his own life, he packed up his family and headed out of town.Back in London, John Pym, a leader of Parliament, ruled as a kind of king without a crown. The House of Commons proposed a law excluding the royalist faction of bishops in the House of Lords from Parliament. Other members of the House of Lords surprisingly agreed, so the clergy were expelled. This commenced a process that would eventually disbar anyone from Parliament who disagreed with the Puritans. The body took on an ever-increasing bent toward the radical. Feeling their oats, Parliament then ordered a militia be recruited. The king decided the time had come to respond with decisive action. He gathered loyal troops and prepared for battle against Parliament's militia. Civil War had come to England.Both sides began by building forces. Charles' support came from the nobility, while Parliament found it among those who'd suffered most in recent royal shenanigans. Parliament's army came from the lower classes, to which were added some from the emerging merchant middle-class, as well as a handful of those nobles who'd not been in favor at Court. The king's strength was the cavalry, which of course was traditionally the noble's military specialty. The Parliamentary forces strength was in their infantry amd navy, which controlled trade.At the outset of the war, there were only minor skirmishes. Parliament sought help from the Scots, while Charles sought it from Irish Catholics. In its efforts to attract the Scots, Parliament enacted a series of measures leaning toward Presbyterianism. English Puritans didn't agree with the Presbyterian plan for church government, but they certainly didn't like the episcopacy of the Church of England's royalist bishops. English Puritans ended up adopting the Presbyterian model, not only because it irked those Bishops, but because it made more Biblical sense at the time, and because confiscation of bishops' property meant Parliament could fund the war without creating new taxes.Parliament also convened a groups of theologians to advise it on religious matters. The Westminster Assembly included 121 ministers, 30 laymen and 8 Scottish representatives. Being that the Scots had the strongest army in Great Britain, though they numbered only 5% of the total participants in the assembly, their influence was decisive. The Westminster Confession which they produced became one of the fundamental documents of Calvinist orthodoxy. Although some of the Assembly's members were Independents who followed a congregational-form of government, and others still leaned toward an episcopacy, the Assembly settled on a Presbyterian church government, and urged Parliament to adopt it for the Church of England. In 1644, Parliament joined the Scots in a Solemn League and Covenant that committed them to Presbyterianism. The following year the Archbishop of Canterbury, William Laud, was executed on the order of Parliament.As Parliament built up its army, Oliver Cromwell came to the fore. A relatively wealthy man, he descended from one of Henry VIII's advisors. Oliver was a devoted Puritan, convinced that every decision, both personal and political, ought to be based on the will of God as revealed in Scripture.  Though he was often slow in coming to a decision, once set upon a course, he was determined to follow it through to its conclusion, believing it to be, in fact, God's Will. Respected by fellow Puritans, until the Civil War he was simply known as a member of the House of Commons. But when he was convinced armed conflict was inevitable, Cromwell returned home where he recruited a cavalry corps. He knew cavalry was the king's main weapon, and that Parliament would need their own. His zeal was contagious, and his small force accomplished great deeds. They charged into battle singing psalms, convinced they were engaged in a holy cause. That attitude spread to the rest of the Parliament's army which crushed the royal army at the Battle of Naseby.That was the beginning of the end for the king. The rebels captured his camp, where they found proof he'd been asking foreign Catholic troops to invade England. Charles then tried to negotiate with the Scots, hoping to win them with promises. But the Scots took him prisoner and turned him over to Parliament. Having won the war, Parliament adopted a series of Puritan measures, including setting the precedent that Sunday was to be reserved for solemn religious observances rather than the frivolous pastimes increasingly being adopted by the English nobility and emerging middle-class.The Puritans, who' had to unite due to war, now returned to what they best at, arguing among themselves. Most of Parliament supported a Presbyterian form of church govt, which made for a national church without bishops. But the Independents who made up the majority of the army leaned toward congregationalism. They feared a Presbyterian church would begin to limit their ability to pursue their faith the way their conscience demanded. Tension grew between Parliament and the army.In 1646, Parliament unsuccessfully tried to dissolve the army. Radical groups gained ground. A wave of apocalyptic fervor swept England, moving many to demand a transformation of the social order thru justice and equality. Parliament and the leaders of the Army began to square off with each other.Then è The king escaped. He opened negotiations with the Scots, the army, and Parliament, making contradictory promises to all three. Somehow he managed to gain support from the Scots by promising to install Presbyterianism in England. When the Scots invaded, the Puritan army defeated them, captured Charles I, and began a purge of those factions in Parliament they deemed inconsistent with the reforms they envisioned. Forty-five MPs were arrested. What remained was labeled by its enemies the Rump Parliament because all that was left was the posterior of a real parliament.The Rump Parliament began proceedings against Charles, accused of high treason and of having thrust England into a bloody civil war. The fourteen lords who appeared for the meeting of the House of Lords refused to agree to the proceedings. But the House of Commons carried on, and Charles, who refused to defend himself on the grounds his judges had no legal standing, was beheaded at the end of Jan, 1649.Now, I'm sure someone's likely thinking, “Is this Communio Sanctorum or Revolutions?” Yeah, this doesn't sound much like CHURCH history. It's more English History. So what's up? Well, it's important we realize the roll Puritanism and Presbyterianism played in this period of English history. The Reformation had a huge impact on the course of events in the British Isles.Fearing the loss of their independence from England, the Scots quickly acknowledged Charles' son Charles II, as their sovereign. And in the South, England descended into chaos among several factions all vying for powerThat's when Cromwell took the reins. He commandeered the Rump Parliament, stamped out a rebellion in Ireland and the royalists in Scotland. Charles II fled to the Continent.When Parliament moved to pass a law perpetuating its power, Cromwell expelled the few remaining representatives, and locked the building.  Seemingly against his will, Cromwell had become master of the nation. He tried to return some form of representative government, but eventually took the title Lord Protector. He was supposed to rule with the help of a Parliament that would include representatives from England, Scotland, and Ireland. In reality, the new Parliament was mostly English, and Cromwell was the real government.He set out to reform both church and state. Given the time, his policies were fairly tolerant. Although he was an Independent, he tried to develop a religious system with room for Presbyterians, Baptists, and even advocates of episcopacy. As a Puritan, he tried to reform English society through legislation. These laws were aimed at keeping the Lord's Day devoted to sacred rites, ending horse races, cockfights, the theater, and so on. His economic policies favored the middle-class at the expense of the nobility. Among both the very wealthy and the very poor, opposition to his rule, which is called the Protectorate, grew.Cromwell retained control while he lived. But his dream of a stable republic failed. Like the monarchs before him, he was unable to get along with Parliament—though his supporters kept his opponents from taking their seats. Since the Protectorate was clearly temporary, Cromwell was offered the crown, but refused it, hoping to create a republic. In 1658, shortly before his death, in a move that seems politically schizophrenic, Cromwell named his son as his successor. But Richard was most definitely not his father. He resigned his post.Parliament then recalled Charles II to England's throne. This brought about a reaction against the Puritans. Although Charles at first sought to find a place for Presbyterians within the Church of England, the new Parliament opposed it, preferring a return to the bishops' episcopacy. The Book of Common Prayer was reinstalled after being out of favor for several years, and dissenters were banned. But such laws weren't able to curb the several movements that had emerged during the previous unrest. They continued outside the law until, late in that 17th C, toleration was decreed.In Scotland, the consequences of the restoration were more severe. With the episcopacy reinstalled in England, the staunch Presbyterianism of the North was challenged anew. Scotland erupted in riot. Archbishop James Sharp, prime prelate of Scotland, was murdered. This brought English intervention in support of Scottish royalists. The Presbyterians were drowned in blood.On his deathbed, Charles II declared himself a Catholic, confirming the suspicions of many that he'd been an agent of Rome all along and thus all the blood of Puritans and Presbyterians.  His brother and successor, James II, moved to restore Roman Catholicism as the official religion of his kingdom. In England, he sought to gain the support of dissidents by decreeing religious tolerance. But the anti-Catholic sentiments among the dissidents ran so strong they preferred no tolerance to the risk of a return to Rome. Conditions in Scotland were worse, for James II placed Catholics in positions of power, and decreed death for any who attended unapproved worship.After three years under James II, the English rebelled and invited William, Prince of Orange, along with his wife Mary, James's daughter, to take the throne. William landed in 1688, and James fled to France. In Scotland, his supporters held on for a few months, but by the next year, William and Mary were in possession of the Scottish crown as well. Their religious policy was tolerant. In England, tolerance was granted to any who subscribed to the thirty-nine Articles of 1562, and swore loyalty to the King and Queen. Those who refused, were granted tolerance as long as they didn't conspire against the crown. In Scotland, Presbyterianism became the official religion of State, the Westminster Confession its doctrinal norm.But even after the Restoration, the Puritan ideal lingered and greatly influenced British ethics. Its two great literary figures, John Bunyan and John Milton, along with Shakespeare, long endured among the most read of English authors. Bunyan's most famous work, known by its abbreviated title Pilgrim's Progress, became a hugely popular, and the subject of much meditation and discussion for generations. Milton's Paradise Lost determined the way in which the majority of the English-speaking world read and interpreted the Bible.

In this episode, we'll take a look at English Puritanism.In Episode 96, English Candles, we considered the arrival of the Reformation in England and the career of Thomas Cranmer, Archbishop of the Anglican Church. When Catholic Queen Mary ascended the throne, she persecuted Protestants. But when Elizabeth became queen, a new day dawned for the Reformation there.Queen Elizabeth followed a median course between religious conservatives who sought to retain as much of the ancient practices and beliefs as possible, and Reformers who believed the entire life and structure of the church ought to adjust to what they saw as a Biblical norm. During Elizabeth's reign, that delicate balance was maintained though tensions surfaced repeatedly. Her strength and decisiveness managed to restrained both sides, barely.Elizabeth left no heir when she died in 1603. But she'd made arrangements for the succession to pass to James, son of Mary Stuart, already serving as king of Scotland. The transition was fairly smooth, bringing the House of Stuart to reign over England. James VI of Scotland became James I of England. He didn't find ruling his expanded realm an easy matter. The English regarded him a foreigner. His plan to unite both kingdoms earned him determined opponents on both sides.Elizabeth's reforms of England's economic policies were bearing fruit, especially among the growing merchant class, who resented the James' royalist policies favoring the nobility. But James's greatest troubles were with Reformers who wanted to see the English church purged of all Romanish influences. They regarded James as standing in the way. His native Scotland had moved further along that Reformation Road under the work of John Knox. English Calvinists felt the time was ripe for similar changes in their land.These Reformers didn't comprise a single group, nor did they agree on all matters. So it's difficult describing them in general terms. One of the most influential groups was given the name Puritans because they insisted on the need to purify the Church. They opposed many of the traditional aspects of worship the Church of England retained; things like the use of the Cross as a symbol, priestly garments, and the celebration of communion on an altar. They differed over whether there even ought to be an altar; wasn't a simple table good enough? And if a table, should it be placed so as not to give anyone the idea it WAS an altar. Things like this led to bitter disputes They may have left behind the Scholastic argument of how many angels can dance ion the head of a pin, but they argued over now less inconsequential issues as how much lace their ought to be in a collar.Puritans insisted on the need for a sober life, guided by the commands of Scripture, and abstinence from luxury and ostentatious displays of wealth. Since a great deal of the worship of the Church of England appeared to them as needlessly elaborate, this caused further objection to such worship. Many insisted on the need to keep the Lord's Day sacred, devoting it exclusively to religious exercises and charity. They also rejected the Anglican Book of Common Prayer and the use of written prayers in general, declaring such led to insincerity, so that even the Lord's Prayer, rather than a set of words to be repeated, was to be used as a model for prayer. They weren't opposed to the use of alcohol, for most of them drank moderately, but they were quite critical of drunkenness. They were also critical of all they considered licentious; like the theater, because immorality was often depicted and because of the inherent duplicity required for acting. They considered it a kind of lying because someone pretended to be someone else.This tone of super-critical Puritanism would much later move HL Mencken to describe Puritanism as, “the haunting fear that someone, somewhere, may be having a good time.”A precise definition of Puritanism has been a matter much debate, due in part to its multifaceted influence in not only religious and theological matters but in its impact on England's politics and society.Some of the difficulty in defining Puritanism comes from its caricatures that began in the 16th C. As with so many of the labels that have been attributed to movements in Church History, the word “Puritan” was originally a slam applied by critics. They considered Puritans to be peevish, censorious, conceited hypocrites. That reputation, once applied, stuck to them all the way to our day.In truth, there was a surprising diversity among Puritans. They shared a common theological confession, while differing on how the Church ought to be organized. Some Puritans thought the existing Anglican hierarchy of bishops was fine while others wanted to restructure the Church along more Presbyterian lines. Still others embraced a congregational form of church government. Some advocated separation from the established church, while others remained. Some were royalist, others revolutionary, even to the point of regicide. While Puritans differed in worship styles and expressions of piety, they ALL wanted the English Church to more closely resemble the Reformed churches on the Continent.Many Puritans were opposed to bishops. They argued that the highly-structured church hierarchy of the Church of England was a late invention, not found in the Bible. They said the Church ought to look to Scripture as its constitution not only for doctrine, but also in its organization and governance. Moderate Puritans responded that the Bible didn't actually give a prescription for a specific form of Church government. What it had were principles that could be applied in different ways. Others insisted that the New Testament Church was ruled by elders called “presbyters.” Then others claimed each congregation ought to be independent. They were creatively dubbed “Independents.”Baptists rose mostly among this last group. One of their early leaders was John Smyth, an Anglican priest who decided the Church of England had not reformed far enough. He established an independent, and at that time, illegal, congregation. As it grew, Smyth and his followers fled to Amsterdam. There he continued his study of the Bible, and came to the point of refusing to use translations of the Bible in worship, for only the original text had absolute authority. At church, he would read Scripture in Hebrew or Greek, and translate the text as he preached. Partly through his study of Scripture, and partly through contact with Mennonites—whose pacifism and refusal to take oaths, he adopted—e eventually becoming convinced infant baptism was wrong. He then re-baptized himself with a bucket and ladle and proceeded to baptized his followers.The move of Smyth and his flock to Holland was financed by a wealthy lawyer named Thomas Helwys, who eventually broke with the ever-reforming Smyth. The breaking point of contention was over the taking of vows.  Smyth rejected any form of vow while, as a lawyer, Helwys considered them a necessary convention safeguarding social order. Helwys and his followers returned to England, where in 1611 they founded the first Baptist Church in England.Eventually, to really no one's surprise, a disagreement arose among English Baptists over theological issues similar to those that had risen between Calvinists and Arminianists. Those who favored the Arminian-flavored path were called General Baptists while Calvinist-leaning Baptists were referred to as Particular Baptists.The balance Elizabeth maintained in the Church of England began to wobble under James. While its theology was moderately Calvinist, its worship and governance followed the older Roman order. Puritans feared a movement was under way to return to what they called “Romanism.”They didn't trust the new king, whose mother was none other than the Catholic Mary Stuart, AKA Mary, Queen of Scots, who'd been executed by Elizabeth on the charge of treason in plotting to assassinate Elizabeth and take her throne. James didn't, in fact, favor Catholicism though Puritans assumed he would and hoped to gain concessions. They were repeatedly disappointed. James' goal was the same kind of absolutist monarchy then in place in France. In Scotland, his Presbyterian subjects hadn't allowed him to reign as he wished. He thought his chances for absolutism were better in the South. To that end he strengthened the bishops of the English Church as a prop to his own power. He declared, “Without bishops, there is no king,” meaning monarchy is better supported by a hierarchical church structure.James' religious policy was similar to Elizabeth's. The Anabaptists were persecuted because James was offended by their egalitarianism that threatened to up-end the highly stratified English society. For goodness sake; we can't have peasants thinking they're as important as nobles. What a catastrophe if humble commoners mixed with blue bloods. So, the Anabaptists with their calling everyone “brother” and “sister” had to be repressed. They were; brutally. And Catholics, who thought James would be their guy, were regarded by him as agents of the Pope, who everyone knew wanted to get rid of James. James said if the pope acknowledged his right to rule and condemned regicide, which a few of the more extreme Catholics pushed for, James would tolerate the presence of Catholics in his realm. Presbyterians, whom the king had come to hate in Scotland, were barely tolerated in England. James did grant them minor concessions, but only to keep them from making trouble.Tension between Anglican bishops and Puritans grew to a boil during James's reign. In 1604, Richard Bancroft, archbishop of Canterbury, had a series of canons approved offensive to Puritans. One affirmed that episcopal hierarchy was an institution of divine origin, and that without it there could be no true church. This ostracized the many Protestant churches in Europe that had no bishops. Puritans saw it as provoking a showdown between themselves and the Church of England. Some assumed it was all preparation by the Church of England to reunite with Rome.James called Parliament to sit for the approval of new taxes to complete some of England's projects. The House of Commons included many Puritans who joined others in an appeal to the king against Bancroft's canons. James convened a committee at Hampton Court to consider the canons, over which he presided. When one of the Puritans made reference to the church being governed by a “presbytery,” James announced there would be no closer connection between the monarchy and a presbytery than there COULD be between God and the Devil. All attempts at compromise failed. The only result of meeting was that a new translation of the Bible was approved.  It appeared in 1611 and is known today as the KJV. Produced at a high-point in the development of the English language, along with the Book of Common Prayer—the King James Bible became a classic that profoundly influenced later English literature.But, this marks the beginning of a growing hostility between the House of Commons and the bishops of the Church of England.Late in 1605, what's known as the Gunpowder Plot was discovered. A repressive law against Catholics was issued the previous year on the pretext they were loyal to the pope rather than the king. The real purpose of the law was to collect funds. Authorities used it to impose heavy fines and confiscate property. Catholics came to the conclusion the solution was to be rid of the king. A property was rented whose cellars extended below the room where Parliament met. Several wine barrels were filled with gunpowder and set under the room. The plan was to detonate them as the king opened Parliament. This would rid England of James and many Puritans leaders. But the plot was discovered; the conspirators executed. This unleashed a wave of anti-catholic sentiment in England that saw many arrested and imprisoned. James used the whole affair a way to lay heavy fines on Catholics and confiscate more property.After those first years of his reign, James tried to rule without Parliament. But English law stipulated it alone could approve new taxes. So in 1614, when his finances were desperate, James relented and again convened Parliament. New elections brought in a House of Commons even more stubborn than the previous. So James dissolved it and again tried to rule without it. He turned to the few tariffs he could levy without Parliament's approval. He borrowed from bishops and nobility.Then the Thirty Years' War broke out. Frederick, King of Bohemia, was James's son-in-law. But James offered no support. English Protestants named James a traitor and coward. Je replied that he WANTED to help, but that the Puritans held the purse and war is expensive! Finally, in 1621, James re-convened Parliament, hoping the House of Commons would agree to new taxes with the proviso that some, at least, of the revenue would support German Protestants in the war. But it was discovered James planned to marry his son and the heir to England's throne to a Spanish princess, a Catholic Hapsburg! Such an alliance was regarded by the Puritans as an abomination. So, James once again dissolved the House of Commons and arrested several of its leaders. The marriage plans were abandoned for other reasons, and in 1624 James once again called a meeting of Parliament, only to dissolve it anew without obtaining the funds he required. Shortly thereafter, he died, and was succeeded by his son Charles, who'd been a good student of his father's routine with Parliament.English Puritans welcomed Charles I to his throne with less enthusiasm than they had his father. Charles said that kings are “little gods on Earth.” Puritans knew this didn't bode well for their future relations. Nor did it help that Charles immediately married a Roman Catholic princess, Henrietta-Marie de Bourbon, raising the specter of a Catholic heir to the English throne.The relationship between the Crown and the mostly Puritan Parliament went from bad to worse. Puritan antagonism toward the King rose in 1633 when the King appointed William Laud as archbishop of Canterbury. Laud embarked on a policy of High Anglicanism with a strong sacramentalism and a theological slant toward Arminianism that tweaked the Calvinist Puritans.In what proved his undoing, Charles tried to impose on the Scottish Church the Anglican Book of Common Prayer in 1637, which one Scot called the “vomit of Romish superstition.” When a marketplace grocer named Jenny Geddes heard the dean of St. Giles Cathedral in Edinburgh read from the new prayer book, she stood up and threw her stool at him, yelling, “Devil cause you colic in your stomach, false thief: dare you say the Mass in my ear?”Yep – them Scots! Peaceful lot they are. Which, I get to say, because I am one.Jenny's reaction was a foretaste of a brewing rebellion. Riots broke out in Edinburgh, and in early 1638, the Scottish formalized their opposition to King Charles innovation by establishing the National Covenant. Many signed it in their own blood, making it clear they'd die before submitting to Laud's Anglicanism. Charles led two military campaigns, known as the Bishops' Wars (1639–40), in an effort to quell the Scottish rebellion. Both were turned back.The Scottish army then occupied northern England and threatened to march south. In November, 1640 King Charles HAD to once again convene Parliament. Never had there been a body more hostile to the monarch. They immediately passed a law forbidding him to dissolve it without its consent. This came to be known as the “Long Parliament,” since it stayed in session for 20 years.Archbishop Laud was charged with treason and imprisoned in the Tower of London.The conflict between King and Parliament reached a boiling point. Charles was convinced Puritan members of Parliament had committed treason by conspiring with the Scots to invade England. Charles, accompanied by 400 soldiers, burst into the House of Commons in January 1642, planning to arrest them. But the men had been warned and fled. This attack on Parliament by armed troops was an egregious violation of British rights. Charles realized his error and a few days later, fearing now for his own safety, fled London.We pick it up at this point in our next Episode.

Since last week's episode was titled Westward Ho! As we track the expansion of the Faith into the New World with Spain and Portugal's immersion, this week as we turn to the other Europeans we'll title this week's episode, Westward Ho-Ho, because I'm tired of saying Part 2. I know it's lame, but hey, it's my podcast so I'll call it what I want.Before we dive into this week's content, I wanted to say a huge thanks to all those who've left comments on iTunes and the CS FB page.Last week we ended the episode on the expansion of the Faith into the New World by speaking of the Spanish missions on the West Coast. The Spanish were urgent to press north from what would later be called Southern CA because the Russians were advancing south from their base in Alaska. And as any history buff knows, they'd already established a base at San Francisco.Russians weren't the only Old World power feared by Spain. The French had New World possessions in Louisiana and French Jesuits were active in the Mississippi Valley. Some dreamed of a link between French Canada and the South down the Mississippi River. The gifted linguist Father Marquette, sailed south along the Mississippi and attempted a mission among the Illinois Indians. While in Quebec, he'd made himself master of 7 Algonquin languages and gained a mighty reputation as an Indian-style orator. He combined preacher, pastor, explorer and geographer in one. His writings contributed to local knowledge of Indian peoples, culture, and agriculture. As any high school student knows, the French were to lose New Orleans and Western Mississippi to Spain, while Eastern Mississippi went to the British. But French Carmelites, a 16th C branch of the Franciscans known as the Recollects, and the Jesuits accomplished much in French possessions before the expulsion of the Jesuits in 1763. They'd attempted a failed mission to the Sioux. Nevertheless, French Roman Catholic influence remained strong in Canada.As I tell these ultra-bare sketches of mission work among New World Indians, it can easily become just a pedantic recounting of generalized info. A sort of, “Europeans came, Indians were preached to. Churches were planted. Movements happened, some guys died - blah, blah, blah.”Our goal here is to give the history of the Church in short doses. That means, if we're to make any headway against the flow of it all, we have to summarize a LOT. But that works against real interest in the history and what makes the story exciting.It's the individual stories of specific people that make the tale come alive. à Jesuit, Franciscan, and Protestant missionaries; and just ordinary colonists who weren't set on a specific mission but were real-deal born again followers of Jesus who came to the New World to make a new life for themselves and their descendants, and just happened to share their faith with the Native Americans and they got saved and started a whole new chapter in the Jesus story. è THAT'S where the good stuff is.So, let me mention one of these Jesuit missionaries we've been talking about who brought the Gospel to Canadian Indians.Jean de Brébeuf was born to a family of the French nobility and entered the Jesuit order in 1617. He reached Canada 8 yrs later. He learned Algonquin and lived among the Huron for 3 yrs. After being captured by the British, he returned to France but renewed his mission in 1633. He founded an outpost called St Marie Among the Hurons in 1639. The Mission was destroyed by the Iroquois a decade later.Because De Brébeuf was tall and strongly built, he became known as the Gentle Giant. Like the Jesuits in Paraguay we looked at in the last episode, he could see ahead into how European colonists would bring an unstoppable challenge to the Indian way of life and advocated the Hurons withdraw into a secluded missionary settlement in order to preserve their culture. He's an example of the heroic pioneer Jesuit, of which there were many, whose missionary life ended in martyrdom in the field.De Brébeuf stands as a little known, but ought to be lauded, example of the fact that not all Europeans who came to the New World, especially not all missionaries, conflated following Christ with European culture and lifestyle. That's an assumption many moderns have; that it wasn't until the modern era that missionaries figured out people could remain IN their culture and follow Jesus, that they didn't have to become converts to Western Civilization BEFORE they could become Christians. While it has certainly been true that some missions and eras equated the Faith with a particular cultural milieu, throughout history, MOST believers have understood that the True Gospel is trans-cultural, even super-cultural.Many Jesuit missionaries in the New World like De Brébeuf tried to preserve the native American cultures – while filling them with the Gospel. They saw the emerging European colonies as a THREAT to the Indians and wanted to protect them.With the end of the 7 Years War, or as it's known in the US, the French and Indian War, French Canada became a British possession. The Jesuits, on the verge of their being banned from the New World, expanded their work among the Indians to include the Mohawks, Oneidas, Cayugas, and Senecas, as well as those Algonquins yet unreached in Quebec. While converts were made among the Iroquois tribes, the majority remained hostile. Among the converts, there was a huge problem with disease introduced by the missionaries themselves, and the influence of alcohol brought by Europeans. Indian physiological tolerance to hard alcohol was low and addiction quick. Jesuit missionaries reached the Hudson Bay area and baptized thousands. Even after the British won Canada and the Jesuit order was suppressed, some remained in Canada as late as 1789.In the far NW, Russians entered Alaska in 1741. Russian Orthodox Christianity had begun on Kodiak Island, just off Alaska, in 1794. By ‘96 thousands of Kodiaks and the population of the Aleutian Islands had been baptized. They met hostility from the Russian American Company but the mission received fresh invigoration by the arrival an Orthodox priest from Siberia named Innocent Veniaminoff.  He reached the Aleutians in the 1820s and mastered the local dialect well enough to translate the Gospel of Matthew and write a devotional tract that became a classic, titled = An Indication of the Pathway into the Kingdom of Heaven. After working among the Aleutians for some years, Veniaminoff served among the Tlingit people. After his wife died, he was appointed bishop of a vast region stretching from Alaska to CA. Between 1840 and 68 he carried out a massive work. Although 40 yrs of missionary service, often in conditions of tremendous physical hardship, left him exhausted and longing to retire, he was appointed Metropolitan of Moscow, a position he used to found the Russian Missionary Society as a means of support for Orthodox missions. His outstanding service was recognized in 1977 by the Orthodox Church of America conferring on him the title of ‘Evangelizer of the Aleuts and Apostle to America.'Alaska was sold to the United States in the 1870s but the Orthodox Synod created an independent bishopric to include Alaska in 1872. By 1900 there were some 10,000 Orthodox Christians in the diocese. Of the 65,000 Alaskan and Aleutian people today, some 70% claim to be Christian and many of these belong to the Orthodox community.The Roman Catholic orders had a great advantage in missions due to their central organizing body called The Sacred Propaganda for the Faith. Today this structure is called the Congregation for the Evangelization of the Nations.In contrast to Roman monastic orders and their missionary zeal, Protestant churches had little missionary vision in the 16th C. When they engaged in missions in the 17th they had no organizing center.French Protestants, led by the Huguenot Admiral Coligny, attempted a short-lived experiment off Rio de Janeiro when Admiral Villegagnon established a Calvinist settlement in 1555. It folded when the French were expelled by the Portuguese. A more permanent Calvinist settlement was made by the Dutch when they captured Pernambuco, a region at the eastern tip of Brazil. This settlement remained a Calvinist enclave for 40 years.North America presented a very different scene for missions than Central and South America. The voyage of the Mayflower with its ‘Pilgrims' in 1620 was a historical pointer to the strong influence of Calvinism in what would become New England. The states of Massachusetts, Connecticut and New Hampshire were strongly Congregationalist or Presbyterian in church life and heavily influenced by English Puritanism. At least some of these pioneers felt a responsibility for spreading the Christian faith to the native Americans.John Eliot is regarded as the driving force behind the early evangelization of the Indians. He was the Presbyterian pastor at Roxby, a village near Boston in 1632. He learned the Iroquois language, and like the Jesuits in Paraguay, though surely with no knowledge of their methodology, founded ‘praying towns' for the Indians. These were communities that, over a period of 40 yrs, came to include some 3,000 Christian Indians in Natick and other settlements. Eliot translated the entire Bible into Iroquois by 1663 and trained 24 native American pastors by the time of his death.A remarkable family called The Mayhews were pioneers in missionary work in Martha's Vineyard, Nantucket, and the Elizabeth Islands off Cape Cod. Thomas Mayhew bought the islands in 1641 with an Indian population of around 5,000. His son, Thomas Jr., began a mission and by 1651 200 Indians had come to faith. After the death of Thomas Sr. and Jr., John, youngest son of  Thomas Jr., along with his son Experience Mayhew continued the mission.  Experience had the advantage of fluency in the Indian language with the ability to write it. Zechariah, his son, carried on a tradition that lasted all the way to 1806 and produced many Indian clergy and a Harvard graduate. The ministry of the Mayhews spanned almost 2 centuries.Another New England figure who became a missionary icon to such great spreaders of the faith as William Carey and David Livingstone, was David Brainerd. Brainerd was born in the farming country of Haddam, Connecticut, and studied for the ministry at Yale College, from which he was wrongly expelled in 1741. He impressed the local leadership of the Scottish Society for the Propagation of the Gospel enough for them to employ him for missionary service in 1742. He worked among the Indians of Stockbridge and then, after ordination as a Presbyterian, he worked in western Massachusetts, Pennsylvania, and New Jersey. There he experienced genuine religious revival among the Delaware Indians, which he recounted in detail in his journals.Brainerd died young but his diary and the account of his life by the great preacher, theologian, and philosopher, Jonathan Edwards, became immensely influential in the Protestant world. Edwards, also a student at Yale, was himself a missionary at Stockbridge among the Indians from 1750–58.While it's risky to do a diagnosis on someone 270 years later, we glean from David Brainerd's logs that he suffered from at least a mild case of a depression-disorder, and maybe not so mild. It's his honesty in sharing with his journals his emotions that proved to be a tonic to mission-luminaries like Carey and Livingstone.New England Presbyterians and Congregationalists were matched by other Protestants in their efforts among Indians. Episcopalians and the missionary society of the Church of England achieved some success in evangelizing them.Work among the Iroquois of New York was initiated by Governor Lord Bellomont, and a converted Mohawk chief, Joseph Brant, who helped establish a Mohawk church. Queen Anne of England even presented silver communion implements to 4 Mohawk Christians in London in 1704 for use in one of their chapels.In Virginia, the royal charter declared one of the aims of the colony was the conversion of Indians. The first minister of the village of Henrico, Alexander Whitaker, did significant missionary work and introduced the Indian princess, Pocahontas, to the faith.BTW: Pocahontas was her nickname – which translates roughly to “Little Hellion.” Her real name was Matoaka, but she was so precocious as a child her nickname became her favored label.Whitaker established a college at Henrico for the education of Indians and there were appeals for funding for Indian missions back in England by King James I and his archbishops so that 1 of 6 professorships at the College of William and Mary was set apart for teaching Indians.Methodists had the example of John and Charles Wesley when they were Anglican priests and missionaries for the Society of the Proclamation of the Gospel in Georgia from 1735. Though John's primary assignment was a chaplain for the English settlers, he tried to reach out to the Choctaw and Chickasaw. He had little response from the Native Americans. No wonder, since he'd later say he was most likely unconverted at that point.After his break with the Church of England, Wesley's chief lieutenant in the New World was Thomas Coke who became a driving force for Methodist missionary work, attempting a mission in Nova Scotia in 1786 before being re-directed to the West Indies by a storm. Methodist missions came into their own in the 19th C after Coke's death and took the form of frontier preachers and ‘circuit riders' under the direction of Francis Asbury, who traveled some 300,000 miles on horseback in the cause of the Gospel and whose vision included both Indians and black slaves for Methodist outreach. By the time of Asbury's death in 1816 Methodist membership had risen from just 13 to 200,000 over a 30-yr period.The 19th C in North America saw the far north reached by Roman Catholics, Anglicans, and Methodists.The 19th C was a time of extraordinary development in North America, despite the ravages of the Civil War in the 1860's. Great numbers of immigrants flooded into the country from Europe, estimated at 33 million between 1820 and 1950. Of British emigrants between 1815 and 1900, 65% found their way to the US. Of African-Americans, whereas only some 12% belonged to a church in 1860, by 1910 that number was 44%. Many joined the Baptist and Methodist congregations of the southern states after the abolition of slavery. In the Nation at large, the extraordinary achievement to any non-American was the blending into one nation of so many different peoples, so that their American citizenship was more prominent than their roots as Italian, Irish, Jewish, German, Scandinavian or English. This influx posed great challenges to the churches but Americans largely became a church-going people. And while differences over Religion had become the cause of so much misery and bloodshed in Post-Reformation Europe, Americans learned to live in civil harmony with people of other denominations.