John Bunyan: The Holy War: made by Shaddai upon Diabolus. For the Regaining of the Metropolis of the World. Or, the Losing and Taking Again of the Town on Mansoul

Bunyan, John; Sharrock, Roger; Forrest, James F.

doi:10.1093/actrade/9780198118879.book.1

Cited by 3 publications

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“…If holy wars or bella sacra 6 are mentioned, they are identified with the crusades against infidels, especially the medieval ones against Islam, waged under the pretext of freeing the Holy Land from Muslim tyranny solely to advance papal power (see Mastricht 1749–53 IV, 359). By contrast, the term “Christian war” referred to the never‐ending “spiritual battle” against temptation (Broad 1613; Broad 1637), in the way that John Bunyan interpreted holy war as a war against the devil (Bunyan 1682; Bunyan 1685). I shall here use “holy war” as a synonym for a war waged religionis causa —for the sake of religion.…”

Section: Introduction: Just War and Holy Warmentioning

confidence: 99%

RELIGIONIS CAUSA

Eijnatten¹

2006

Journal of Religious Ethics

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The claim is widespread that the preservation, or reintroduction, of Western traditions of holy war in the post-Reformation period was due mostly to Protestantism, especially in its Calvinist variety. This paper makes a case for examining the thought of a much broader selection of minor intellectuals on just and holy war than is usually done, and to do so in other national contexts than exclusively the English Puritan one. To test the apparently widespread view that, historically, Calvinism has had a particular proclivity for holy war, the article treats theological justifications of war in seventeenth-and eighteenth-century Dutch moral theology. Showing that a full-blown concept of "holy war" was largely absent from Dutch theological thought, it falsifies the assumption that historical Calvinism (or Protestantism in general) is inherently belligerent. The paper demonstrates that justifications of violence religionis causa and ideological motives for war have always been contingent, not on religions, but on the historical contexts in which those religions operate.

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Section: Introduction: Just War and Holy Warmentioning

confidence: 99%

RELIGIONIS CAUSA

Eijnatten¹

2006

Journal of Religious Ethics

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“…63). Hall drew the term “mansoul” from John Bunyan’s The Holy War (Hall, 1682/1948), in which the allegorical town of “Mansoul” represented human nature.…”

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confidence: 99%

G. Stanley Hall, a man of many words: The role of reading, speaking, and writing in his psychological work.

Leary¹

2006

History of Psychology

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The place of G. Stanley Hall within the history of psychology is both assured and problematic. While he is credited with significant contributions, those contributions are predominantly institutional rather than intellectual or scientific in nature. Further compounding the issue is the fact that those who focus on the development of psychology qua science have emphasized psychology's increasing reliance on empirical observations, its use of quantitative measures, and its subordination of language to objective referents. This has obscured the significance of Hall's work, including his massive, two-volume Adolescence (1904), which is typically criticized for falling short in these regards. A more accurate appreciation can be gained through understanding his intentions and the practices of reading, speaking, and writing that were associated with them.

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As an Angel of Light: Satanic Rhetoric in Early Modern Literature and Theology

Parry

2017

The Hermeneutics of Hell

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John Bunyan: The Holy War: made by Shaddai upon Diabolus. For the Regaining of the Metropolis of the World. Or, the Losing and Taking Again of the Town on Mansoul

Cited by 3 publications

References 0 publications

RELIGIONIS CAUSA

RELIGIONIS CAUSA

G. Stanley Hall, a man of many words: The role of reading, speaking, and writing in his psychological work.

As an Angel of Light: Satanic Rhetoric in Early Modern Literature and Theology

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