Joined in 2023 
82 
63 About this deal
Porterfield, Amanda (1992). Female Piety in Puritan New England the Emergence of Religious Humanism. New York: Oxford University Press. While the Puritans were united in their goal of furthering the English Reformation, they were always divided over issues of ecclesiology and church polity, specifically questions relating to the manner of organizing congregations, how individual congregations should relate with one another and whether established national churches were scriptural. [54] On these questions, Puritans divided between supporters of episcopal polity, presbyterian polity and congregational polity. In New England, where Congregationalism was the official religion, the Puritans exhibited intolerance of other religious views, including Quaker, Anglican and Baptist theologies. The Puritans of the Massachusetts Bay Colony were the most active of the New England persecutors of Quakers, and the persecuting spirit was shared by the Plymouth Colony and the colonies along the Connecticut river. [143] The Puritan conversion experience was commonly described as occurring in discrete phases. It began with a preparatory phase designed to produce contrition for sin through introspection, Bible study and listening to preaching. This was followed by humiliation, when the sinner realized that he or she was helpless to break free from sin and that their good works could never earn forgiveness. [52] It was after reaching this point—the realization that salvation was possible only because of divine mercy—that the person would experience justification, when the righteousness of Christ is imputed to the elect and their minds and hearts are regenerated. For some Puritans, this was a dramatic experience and they referred to it as being born again. [55] Akbar’s policies towards the Rajputs were particularly criticised by the historians in Pakistan. Sheikh Muhammad Raqif in Tarikh-i-Pakistan-wa-Hind (1992) writes “he favoured the Rajput so much so that his nobles had lost confidence in him. They regarded the Mughal rule no more Islamic.”
Harrison, Peter (2001). The Bible, Protestantism, and the Rise of Natural Science. Cambridge University Press. ISBN 978-0521000963. Archived from the original on 4 April 2023 . Retrieved 5 September 2016.Puritans began smuggling themselves out of England to the Netherlands where there was greater religious tolerance and a number of congregations established themselves in Amsterdam. One such congregation, in the Village of Scrooby, England, was discovered by the Anglican Archbishop Tobias Matthew (l. 1546-1628 CE) in 1607 CE, and its members were arrested and fined. The group was led by the pastor John Robinson (l. 1576-1625 CE) who afterwards resolved to go the same route others had and leave for the Netherlands. They first moved to Amsterdam but, finding dissent among the Puritan congregations too rife there, moved on to Leiden. Puritan hegemony lasted for at least a century. That century can be broken down into three parts: the generation of John Cotton and Richard Mather, 1630–62 from the founding to the Restoration, years of virtual independence and nearly autonomous development; the generation of Increase Mather, 1662–89 from the Restoration and the Halfway Covenant to the Glorious Revolution, years of struggle with the British crown; and the generation of Cotton Mather, 1689–1728 from the overthrow of Edmund Andros (in which Cotton Mather played a part) and the new charter, mediated by Increase Mather, to the death of Cotton Mather. [37] Puritan leaders were political thinkers and writers who considered the church government to be God's agency in social life. [38] Confirming that such a conversion had actually happened often required prolonged and continual introspection. Historian Perry Miller wrote that the Puritans "liberated men from the treadmill of indulgences and penances, but cast them on the iron couch of introspection". [56] It was expected that conversion would be followed by sanctification—"the progressive growth in the saint's ability to better perceive and seek God's will, and thus to lead a holy life". [55] Some Puritans attempted to find assurance of their faith by keeping detailed records of their behavior and looking for the evidence of salvation in their lives. Puritan clergy wrote many spiritual guides to help their parishioners pursue personal piety and sanctification. These included Arthur Dent's The Plain Man's Pathway to Heaven (1601), Richard Rogers's Seven Treatises (1603), Henry Scudder's Christian's Daily Walk (1627) and Richard Sibbes's The Bruised Reed and Smoking Flax (1630). [57] What's a Puritan, and Why Didn't They Stay in Massachusetts? by Walter W. Woodward Accessed 10 Jan 2021. Norton, Mary Beth (2011). Separated by Their Sex: Women in Public and Private in the Colonial Atlantic World. Ithaca: Cornell University Press.
Philip Nye (minister) was the key adviser to Oliver Cromwell on matters of religion and regulation of the Church. The Merton Thesis is an argument about the nature of early experimental science proposed by Robert K. Merton. Similar to Max Weber's famous claim on the link between the Protestant work ethic and the capitalist economy, Merton argued for a similar positive correlation between the rise of English Puritanism, as well as German Pietism, and early experimental science. [104] As an example, seven of 10 nucleus members of the Royal Society were Puritans. In the year 1663, 62 per cent of the members of the Royal Society were similarly identified. [105] The Merton Thesis has resulted in continuous debates. [106] Behavioral regulations [ edit ] 1659 public notice in Boston deeming Christmas illegal Puritans held that there was nothing more important in life than one's religious belief which dictated how one comported one's self in this world. Additionally, while some studies claim that Hindus were barred from official service during this time, other studies show that there were more Hindu officers under Aurangzeb than under any other Mughal Emperor.
Morris, John W. (2011). The Historic Church: An Orthodox View of Christian History. Author House. p.438. This theological view did not in any way endear the Puritans to James I or most members of the Anglican Church. Moderate Puritans continued to serve in the Church in the early years of James I's reign, but the fundamentalists formed their own congregations and met secretly, especially the so-called separatists who believed one needed to leave the Anglican Church completely to save one's soul. These secret meetings were illegal, and when a congregation was discovered, its members were persecuted. The Great Migration together for a time as copartners in grace here, [that] they may reigne together forever as coheires in glory hereafter. [79] Bebbington, David W. (1993). Evangelicalism in Modern Britain: A History from the 1730s to the 1980s. London: Routledge.
The sermon was central to Puritan piety. [60] It was not only a means of religious education; Puritans believed it was the most common way that God prepared a sinner's heart for conversion. [61] On Sundays, Puritan ministers often shortened the liturgy to allow more time for preaching. [20] Puritan churchgoers attended two sermons on Sundays and as many weekday sermons and lectures they could find, often traveling for miles. [62] Puritans were distinct for their adherence to Sabbatarianism. [63]Some Rights Reserved (2009-2023) under Creative Commons Attribution-NonCommercial-ShareAlike license unless otherwise noted. Puritan millennialism has been placed in the broader context of European Reformed beliefs about the millennium and interpretation of biblical prophecy, for which representative figures of the period were Johannes Piscator, Thomas Brightman, Joseph Mede, Johannes Heinrich Alsted, and John Amos Comenius. [92] Like most English Protestants of the time, Puritans based their eschatological views on an historicist interpretation of the Book of Revelation and the Book of Daniel. Protestant theologians identified the sequential phases the world must pass through before the Last Judgment could occur and tended to place their own time period near the end. It was expected that tribulation and persecution would increase but eventually the church's enemies—the Antichrist (identified with the Roman Catholic Church) and the Ottoman Empire—would be defeated. [93] Based on Revelation 20, it was believed that a thousand-year period (the millennium) would occur, during which the saints would rule with Christ on earth. [94] Puritans were dissatisfied with the limited extent of the English Reformation and with the Church of England's toleration of certain practices associated with the Roman Catholic Church. They formed and identified with various religious groups advocating greater purity of worship and doctrine, as well as personal and corporate piety. Puritans adopted a covenant theology, and in that sense they were Calvinists (as were many of their earlier opponents). In church polity, some advocated separation from all other established Christian denominations in favour of autonomous gathered churches. These Separatist and Independent strands of Puritanism became prominent in the 1640s, when the supporters of a presbyterian polity in the Westminster Assembly were unable to forge a new English national church.
Great Deal 
New Comment