State Prayers, Fasts and Thanksgivings: Public Worship in Britain 1830-1897

Williamson, Philip

doi:10.1093/pastj/gtm057

Cited by 17 publications

(5 citation statements)

References 7 publications

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“…"There has been some general acknowledgment of his providence," he commented in a follow-up pamphlet for the later Thanksgiving Day, "but little that has been distinctly Christian and Evangelically Protestant." 81 Amid portents of the End Times there was a growing sense that the days of the Church of England were numbered. "I fear there is little hope of anything but delivering our own soul," he warned his daughter.…”

Section: Resultsmentioning

confidence: 99%

Anglican Evangelical Theology, c. 1820–1850: The Case of Edward Bickersteth

Atkins¹

2014

Journal of Religious History

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The period between the 1780s and the 1830s is widely acknowledged to be a formative one for Anglican Evangelical identity. It was the age of Simeon, Wilberforce, and the Clapham Sect, a time when polite culture became imbued with moral seriousness, and when pious causes came to the centre of the political stage. Yet while it is equally well known that the late 1820s witnessed a significant change in mood and direction, prompted by the passing of an earlier generation of leaders, missionary failure and theological fragmentation, the Anglican Evangelical movement in the second quarter of the nineteenth century has received comparatively little attention. Evangelicals appear frequently in work on the Oxford Movement and Broad Church, but often only as two‐dimensional reactionaries ripe for the protagonists to trample. Edward Bickersteth (1786–1850) is therefore a particularly interesting figure, having risen to prominence in the 1810s and 1820s but in the 1830s and 1840s becoming one of the movement's acknowledged leaders. By showing how the coming man of the earlier period negotiated rockier territory later on, this article seeks to explore not just the changes but also the striking continuities in Evangelical thought. For even if, as Grayson Carter has argued in an excellent recent study, the ecclesiastical changes of the 1820s and 1830s forced Anglican Evangelicals, like others, to reconsider their place in the Church of England, Bickersteth was among the most prominent of the majority who, while unhappy with developments in politics and theology, remained loyal to their Church.

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Section: Resultsmentioning

confidence: 99%

Anglican Evangelical Theology, c. 1820–1850: The Case of Edward Bickersteth

Atkins¹

2014

Journal of Religious History

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“…Historians have been interested in the seeming increase in public acts of worship in response to crises in Victorian Britain. 24 With regard to disease and medicine, these studies have been mostly framed in terms of changing relations between science and religion, yet, the efficacy of prayer was the immediate issue. 25 The most celebrated instance was in the winter of 1871, prompted by the Prince of Wales suffering from suspected typhoid fever.…”

Section: Doing Nothing At Allmentioning

confidence: 99%

The non-patient’s view

Worboys¹

2021

Patient Voices in Britain, 1840–1948

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Roy Porter's article 'The Patient's View' stimulated a major change in medical history. In many ways it defined the new social history of medicine, which since the 1970s had been challenging doctorcentred histories and opening new approaches and topics. Many historians took up Porter's invitation to rewrite medicine's past 'from below', but I argue in this chapter that they have not been radical enough and have missed one of his major challenges. The overlooked item is the last on his agenda for future research:We should stop seeing the doctor as the agent of primary care. People took care before they took physick. What we habitually call primary care is in fact secondary care, once the sufferer has become a patient, [and] has entered the medical arena. 1 Porter is pointing to the importance of self-diagnosis and selftreatment -the beliefs, behaviours and actions of sick people who did not go to the doctor and remained 'non-patients'. In time and if symptoms persisted, they might have seen a medical practitioner. Though not addressed in this chapter, an important question therefore is what it took, in terms of beliefs, symptoms, opportunities and resources, for a person to move from being a 'non-patient' to a patient. This issue has become an important policy issue in the early twenty-first century, in terms of demand on health services.Exploring this new area of ignorance requires historians to explore familiar sources in new ways and to find new sources, many of which have previously been regarded as non-medical. Historians of

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“…112–113). Rare events continued to be interpreted as warning and chastening “special providences.” Although 19th‐century British evangelicals tended to see the divine hand in cholera epidemics and the Irish famine, the wet English summer of 1860 was interpreted by at least one English bishop as a divine judgment (Williamson, , pp. 133–134; Hilton, 1988; F. M. Turner, , pp.…”

Section: Religion and Strange Weathermentioning

confidence: 99%

Acts of God: Continuities and change in Christian responses to extreme weather events from early modernity to the present

Hardwick

Stephens

2019

WIREs Climate Change

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Scholars, activists and others increasingly acknowledge that religion-whether conceived in terms of ideas, rituals or institutions-can help us cope with climate change and make sense of extreme weather events. Churches provide moral lessons in times of crisis, they spread awareness of climate change and, through community ritual, religious institutions can nurture a sense of collective responsibility. Much has been written on how contemporary faith groups have understood and acted on climate change and extreme weather events.Yet this literature is often not historically rooted and makes only superficial reference to the complex relationships between climate, extreme weather and religion in the past. Without an historical awareness we cannot understand the extent to which present-day religious discourses on the environmentfrom those articulated by "greener faith" advocates to fundamentalist skeptics-connect with how past societies understood climate and, more specifically, extreme weather events. A survey of the literature on Christian responses to extreme weather events, whether these be slow disasters (droughts) or isolated events (storms), suggests that histories that emphasize ruptures in attitudes to the natural world are problematic. Extreme weather events have long been regarded as omens and signs, and as divine judgments on sin. It is still thought that weather disturbances reflect disorders in human society. This literature survey introduces these continuities in Christian responses to extreme weather by ranging broadly across the English-speaking world from early modernity, though special attention is given to current work on Anglophone settler societies.

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State Prayers, Fasts and Thanksgivings: Public Worship in Britain 1830-1897

Cited by 17 publications

References 7 publications

Anglican Evangelical Theology, c. 1820–1850: The Case of Edward Bickersteth

Anglican Evangelical Theology, c. 1820–1850: The Case of Edward Bickersteth

The non-patient’s view

Acts of God: Continuities and change in Christian responses to extreme weather events from early modernity to the present

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