Ian Clark
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199297009
- eISBN:
- 9780191711428
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199297009.003.0005
- Subject:
- Political Science, International Relations and Politics
This is the exceptional case in that the proposal to include a racial equality clause in the League Covenant was rejected. On the other hand, this is another case where the norm was supported by a ...
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This is the exceptional case in that the proposal to include a racial equality clause in the League Covenant was rejected. On the other hand, this is another case where the norm was supported by a leading state (Japan), in conjunction with a wider world society movement. The drafting history casts doubts on Japanese motives for pressing the proposal, but the failure reflects the relative weakness of Japan as a normative sponsor. While opposition to the clause certainly came from Britain, in response to pressure from parts of the empire, President Wilson's own position was ambiguous, and he certainly was not prepared to risk the Treaty of Versailles (and the League Covenant) to include it. There was a widespread pressure to hold a Pan-African Congress at Paris to coincide with the settlement. However, the Japanese delegate Baron Makino expressed a number of interesting normative arguments in support of the clause, appealing to the blurring of the distinction between international and world society brought about by the principle of collective security.Less
This is the exceptional case in that the proposal to include a racial equality clause in the League Covenant was rejected. On the other hand, this is another case where the norm was supported by a leading state (Japan), in conjunction with a wider world society movement. The drafting history casts doubts on Japanese motives for pressing the proposal, but the failure reflects the relative weakness of Japan as a normative sponsor. While opposition to the clause certainly came from Britain, in response to pressure from parts of the empire, President Wilson's own position was ambiguous, and he certainly was not prepared to risk the Treaty of Versailles (and the League Covenant) to include it. There was a widespread pressure to hold a Pan-African Congress at Paris to coincide with the settlement. However, the Japanese delegate Baron Makino expressed a number of interesting normative arguments in support of the clause, appealing to the blurring of the distinction between international and world society brought about by the principle of collective security.
Ian Clark
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199297009
- eISBN:
- 9780191711428
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199297009.003.0006
- Subject:
- Political Science, International Relations and Politics
Perhaps the least discussed aspect of the 1919 settlement is its provisions on social justice, and yet an entire section of the Versailles Treaty and an article of the League Covenant were devoted to ...
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Perhaps the least discussed aspect of the 1919 settlement is its provisions on social justice, and yet an entire section of the Versailles Treaty and an article of the League Covenant were devoted to the international regulation of labour, which resulted in establishment of the International Labour Organization. These developments reflected the activities of the trade union movement, and particularly its Congresses during the war, as well as heightened sensitivity to labour in the context of both the war and the outbreak of the Russian revolution. It is clear that inclusion of a section on labour was sponsored by all of the Big Three powers for various political and instrumental reasons. What was radically new about the structure of the ILO was that it allowed membership from state representatives, but also from business and labour, thereby recognizing world society membership in an otherwise international society forum. The decisive argument was that social justice was properly the business of international society because it was fundamental to achieving international peace.Less
Perhaps the least discussed aspect of the 1919 settlement is its provisions on social justice, and yet an entire section of the Versailles Treaty and an article of the League Covenant were devoted to the international regulation of labour, which resulted in establishment of the International Labour Organization. These developments reflected the activities of the trade union movement, and particularly its Congresses during the war, as well as heightened sensitivity to labour in the context of both the war and the outbreak of the Russian revolution. It is clear that inclusion of a section on labour was sponsored by all of the Big Three powers for various political and instrumental reasons. What was radically new about the structure of the ILO was that it allowed membership from state representatives, but also from business and labour, thereby recognizing world society membership in an otherwise international society forum. The decisive argument was that social justice was properly the business of international society because it was fundamental to achieving international peace.
Harvey Cox
- Published in print:
- 2013
- Published Online:
- October 2017
- ISBN:
- 9780691158853
- eISBN:
- 9781400848850
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691158853.003.0002
- Subject:
- Religion, Religion and Society
This chapter studies the biblical sources of secularization, showing how three pivotal elements in the biblical faith have each given rise to one aspect of secularization. The disenchantment of ...
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This chapter studies the biblical sources of secularization, showing how three pivotal elements in the biblical faith have each given rise to one aspect of secularization. The disenchantment of nature begins with the Creation; the desacralization of politics with the Exodus; and the deconsecration of values with the Sinai Covenant, especially with its prohibition of idols. The chapter argues that far from being something Christians should be against, secularization represents an authentic consequence of biblical faith. This is why it is no mere accident that secularization arose first within the culture of the so-called Christian West, in the history within which the biblical religions have made their most telling impact. As such, rather than oppose it, the task of Christians should be to support and nourish it.Less
This chapter studies the biblical sources of secularization, showing how three pivotal elements in the biblical faith have each given rise to one aspect of secularization. The disenchantment of nature begins with the Creation; the desacralization of politics with the Exodus; and the deconsecration of values with the Sinai Covenant, especially with its prohibition of idols. The chapter argues that far from being something Christians should be against, secularization represents an authentic consequence of biblical faith. This is why it is no mere accident that secularization arose first within the culture of the so-called Christian West, in the history within which the biblical religions have made their most telling impact. As such, rather than oppose it, the task of Christians should be to support and nourish it.
David P. Wright
- Published in print:
- 2009
- Published Online:
- September 2009
- ISBN:
- 9780195304756
- eISBN:
- 9780199866830
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195304756.001.0001
- Subject:
- Religion, Biblical Studies
Most scholars believe that the numerous similarities between the Covenant Code (Exodus 20:23–23:19) and Mesopotamian law collections, especially the Laws of Hammurabi, which date to around 1750 BCE, ...
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Most scholars believe that the numerous similarities between the Covenant Code (Exodus 20:23–23:19) and Mesopotamian law collections, especially the Laws of Hammurabi, which date to around 1750 BCE, are due to oral tradition that extended from the second to the first millennium. This book offers a new understanding of the Covenant Code, arguing that it depends directly and primarily upon the Laws of Hammurabi and that the use of this source text occurred during the Neo-Assyrian period, sometime between 740–640 BCE, when Mesopotamia exerted strong and continuous political and cultural influence over the kingdoms of Israel and Judah and a time when the Laws of Hammurabi were actively copied in Mesopotamia as a literary-canonical text. The study offers significant new evidence demonstrating that a model of literary dependence is the only viable explanation for the work. It further examines the compositional logic used in transforming the source text to produce the Covenant Code, thus providing a commentary to the biblical composition from the new theoretical perspective. This analysis shows that the Covenant Code is primarily a creative academic work by scribes rather than a repository of laws practiced by Israelites or Judeans over the course of their history. The Covenant Code, too, is an ideological work, which transformed a paradigmatic and prestigious legal text of Israel's and Judah's imperial overlords into a statement symbolically countering foreign hegemony. The study goes further to study the relationship of the Covenant Code to the narrative of the book of Exodus and explores how this may relate to the development of the Pentateuch as a whole.Less
Most scholars believe that the numerous similarities between the Covenant Code (Exodus 20:23–23:19) and Mesopotamian law collections, especially the Laws of Hammurabi, which date to around 1750 BCE, are due to oral tradition that extended from the second to the first millennium. This book offers a new understanding of the Covenant Code, arguing that it depends directly and primarily upon the Laws of Hammurabi and that the use of this source text occurred during the Neo-Assyrian period, sometime between 740–640 BCE, when Mesopotamia exerted strong and continuous political and cultural influence over the kingdoms of Israel and Judah and a time when the Laws of Hammurabi were actively copied in Mesopotamia as a literary-canonical text. The study offers significant new evidence demonstrating that a model of literary dependence is the only viable explanation for the work. It further examines the compositional logic used in transforming the source text to produce the Covenant Code, thus providing a commentary to the biblical composition from the new theoretical perspective. This analysis shows that the Covenant Code is primarily a creative academic work by scribes rather than a repository of laws practiced by Israelites or Judeans over the course of their history. The Covenant Code, too, is an ideological work, which transformed a paradigmatic and prestigious legal text of Israel's and Judah's imperial overlords into a statement symbolically countering foreign hegemony. The study goes further to study the relationship of the Covenant Code to the narrative of the book of Exodus and explores how this may relate to the development of the Pentateuch as a whole.
David George Mullan
- Published in print:
- 2000
- Published Online:
- November 2003
- ISBN:
- 9780198269977
- eISBN:
- 9780191600715
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269978.001.0001
- Subject:
- Religion, History of Christianity
The book makes an implicit judgement that the religious culture that emerged in Scotland at the end of the sixteenth century was widely analogous to the Puritanism that dominated the Church of ...
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The book makes an implicit judgement that the religious culture that emerged in Scotland at the end of the sixteenth century was widely analogous to the Puritanism that dominated the Church of England at the same time, though with the significant distinction that in Scotland, Presbyterianism was more successful than south of the Tweed. Scottish Puritan writers, mainly clergy, of course, and including as in England, both Presbyterians and most Episcopalians, began to produce significant amounts of practical piety around 1590, both evoking and supplying a kind of lay piety that emphasized an emotional religious content. Central to this piety was the Word, the Bible, and also the sermons and literature that divines prepared for pulpit and press—enhanced by a strong attachment to the sacraments, and particularly to the Lord's Supper. Laymen and laywomen were urged to engage in Bible reading, meditation, prayer, Sabbath observance, family devotional activities and attendance of celebrations of the Lord's Supper, even in parishes other than their own. The inner life typically included a shattering experience of conversion and a striving for a sense of assurance that God had indeed included one amongst the limited numbers of the elect. Women not less than men were the objects of pastoral concern and the feminine formed an essential part of the discourse of divinity. The notion of the covenant was linked indissolubly to this theology, though differing conceptions of covenant—national and personal—did not mesh well and thus inscribed a deep tension upon Scottish Puritanism. The author raises a question as to whether this emotional and conversion‐based piety was reconcilable with the sense of a nation in a covenantal relationship with God, and whether the National Covenant of 1638 represented a fulfilment or a betrayal of the divinity of the previous two generations during which Protestant divines had offered very little by way of resistance theory. But this outlook was quickly awakened after the prayer book riots of July 1637.Less
The book makes an implicit judgement that the religious culture that emerged in Scotland at the end of the sixteenth century was widely analogous to the Puritanism that dominated the Church of England at the same time, though with the significant distinction that in Scotland, Presbyterianism was more successful than south of the Tweed. Scottish Puritan writers, mainly clergy, of course, and including as in England, both Presbyterians and most Episcopalians, began to produce significant amounts of practical piety around 1590, both evoking and supplying a kind of lay piety that emphasized an emotional religious content. Central to this piety was the Word, the Bible, and also the sermons and literature that divines prepared for pulpit and press—enhanced by a strong attachment to the sacraments, and particularly to the Lord's Supper. Laymen and laywomen were urged to engage in Bible reading, meditation, prayer, Sabbath observance, family devotional activities and attendance of celebrations of the Lord's Supper, even in parishes other than their own. The inner life typically included a shattering experience of conversion and a striving for a sense of assurance that God had indeed included one amongst the limited numbers of the elect. Women not less than men were the objects of pastoral concern and the feminine formed an essential part of the discourse of divinity. The notion of the covenant was linked indissolubly to this theology, though differing conceptions of covenant—national and personal—did not mesh well and thus inscribed a deep tension upon Scottish Puritanism. The author raises a question as to whether this emotional and conversion‐based piety was reconcilable with the sense of a nation in a covenantal relationship with God, and whether the National Covenant of 1638 represented a fulfilment or a betrayal of the divinity of the previous two generations during which Protestant divines had offered very little by way of resistance theory. But this outlook was quickly awakened after the prayer book riots of July 1637.
John Van Seters
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195153156
- eISBN:
- 9780199834785
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195153154.001.0001
- Subject:
- Religion, Biblical Studies
The foundation for all scholarly study in biblical law is the shared assumption that the Covenant Code, as contained in Exodus 20:23–23:33, is the oldest code of laws in the Hebrew Bible and that all ...
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The foundation for all scholarly study in biblical law is the shared assumption that the Covenant Code, as contained in Exodus 20:23–23:33, is the oldest code of laws in the Hebrew Bible and that all other laws are later revisions of that code. This book strikes at that foundation by arguing that those laws in the Covenant Code that are similar to Deuteronomy and the Holiness Code are in fact later than both of these, dependent upon them as sources, and therefore do not constitute the oldest code and cannot be taken as the foundation of Hebrew law. The first chapter reviews the history of research on the Covenant Code that led to the conviction that it was the oldest code and why that view is called into question. In successive chapters, Van Seters defends his radical hypothesis with a systematic comparison of the Covenant Code with the other legal codes and the broader ethical traditions of the Hebrew Bible. The book first examines the legal framework of the Covenant Code, its opening laws and closing epilogue, and the code's place within the narrative of the Sinai pericope. The author next considers the corpus of the code's civil laws in comparison with both the Babylonian law codes and the parallel laws in the other biblical codes. Finally, the laws consisting mostly of humanitarian demands, general religious obligations, and the regulations for Sabbath and festivals are those containing the most parallels with the other biblical codes. From this detailed comparison of laws, Van Seters concludes that the Covenant Code must be placed in the time of the Jews’ Babylonian exile as a code for the diaspora with minimal cultic requirements, strong humanitarian concerns that include social contact with non‐Jews, and laws for a semiautonomous community within the larger imperial rule. The Covenant Code was never an independent legal corpus but was an integral part of the literary work known as the Yahwist. The effect of this reading is to challenge not only the traditional dating of law codes in the Hebrew Bible but also the conventional understanding of the history of ancient Israel.Less
The foundation for all scholarly study in biblical law is the shared assumption that the Covenant Code, as contained in Exodus 20:23–23:33, is the oldest code of laws in the Hebrew Bible and that all other laws are later revisions of that code. This book strikes at that foundation by arguing that those laws in the Covenant Code that are similar to Deuteronomy and the Holiness Code are in fact later than both of these, dependent upon them as sources, and therefore do not constitute the oldest code and cannot be taken as the foundation of Hebrew law. The first chapter reviews the history of research on the Covenant Code that led to the conviction that it was the oldest code and why that view is called into question. In successive chapters, Van Seters defends his radical hypothesis with a systematic comparison of the Covenant Code with the other legal codes and the broader ethical traditions of the Hebrew Bible. The book first examines the legal framework of the Covenant Code, its opening laws and closing epilogue, and the code's place within the narrative of the Sinai pericope. The author next considers the corpus of the code's civil laws in comparison with both the Babylonian law codes and the parallel laws in the other biblical codes. Finally, the laws consisting mostly of humanitarian demands, general religious obligations, and the regulations for Sabbath and festivals are those containing the most parallels with the other biblical codes. From this detailed comparison of laws, Van Seters concludes that the Covenant Code must be placed in the time of the Jews’ Babylonian exile as a code for the diaspora with minimal cultic requirements, strong humanitarian concerns that include social contact with non‐Jews, and laws for a semiautonomous community within the larger imperial rule. The Covenant Code was never an independent legal corpus but was an integral part of the literary work known as the Yahwist. The effect of this reading is to challenge not only the traditional dating of law codes in the Hebrew Bible but also the conventional understanding of the history of ancient Israel.
Martin S. Jaffee
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195140675
- eISBN:
- 9780199834334
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195140672.003.0003
- Subject:
- Religion, Judaism
Explores the nature of oral‐performative reading and text‐interpretive tradition in the scribal community (Yakhad) associated with the Qumran ruins and the Dead Sea scrolls. The focus is upon the ...
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Explores the nature of oral‐performative reading and text‐interpretive tradition in the scribal community (Yakhad) associated with the Qumran ruins and the Dead Sea scrolls. The focus is upon the conceptions of the authority of written texts and their oral‐performative transmission as embodied in the community's written representations of the study session of the community, its own practice of textual study preserved in the Damascus Covenant (CD), and the Community Rule (1QS). The chapter shows that despite a rich tradition of interpretive reading of scriptural works and others regarded as stemming from prophecy, the Qumran Yakhad had no sense of itself as bearing an ancient tradition, either oral or written.Less
Explores the nature of oral‐performative reading and text‐interpretive tradition in the scribal community (Yakhad) associated with the Qumran ruins and the Dead Sea scrolls. The focus is upon the conceptions of the authority of written texts and their oral‐performative transmission as embodied in the community's written representations of the study session of the community, its own practice of textual study preserved in the Damascus Covenant (CD), and the Community Rule (1QS). The chapter shows that despite a rich tradition of interpretive reading of scriptural works and others regarded as stemming from prophecy, the Qumran Yakhad had no sense of itself as bearing an ancient tradition, either oral or written.
David C. Steinmetz
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195130485
- eISBN:
- 9780199869008
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195130480.003.0013
- Subject:
- Religion, History of Christianity
Heinrich Bullinger was Huldrych Zwingli's successor as the chief pastor in Zurich and a theologian whose Second Helvetic Confession became the most widely adopted confession of faith by Reformed ...
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Heinrich Bullinger was Huldrych Zwingli's successor as the chief pastor in Zurich and a theologian whose Second Helvetic Confession became the most widely adopted confession of faith by Reformed churches in Europe. Bullinger argued that Christian theology was grounded in God's covenant with Abraham and that Jesus Christ could only be understood within the framework of this covenant. He therefore stressed continuity between the Old Testament and the New and opposed any theology, whether Catholic or Anabaptist, that argued for sharp discontinuity.Less
Heinrich Bullinger was Huldrych Zwingli's successor as the chief pastor in Zurich and a theologian whose Second Helvetic Confession became the most widely adopted confession of faith by Reformed churches in Europe. Bullinger argued that Christian theology was grounded in God's covenant with Abraham and that Jesus Christ could only be understood within the framework of this covenant. He therefore stressed continuity between the Old Testament and the New and opposed any theology, whether Catholic or Anabaptist, that argued for sharp discontinuity.
Mark A. Noll
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195151114
- eISBN:
- 9780199834532
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195151119.003.0003
- Subject:
- Religion, History of Christianity
By 1750, a transition was beginning to take place in American Christianity. Americans began to replace traditional theology with public intellectual ideologies like republicanism and commonsense ...
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By 1750, a transition was beginning to take place in American Christianity. Americans began to replace traditional theology with public intellectual ideologies like republicanism and commonsense moral reasoning – views that had traditionally been seen as heterodox. This occurred in large parts because the traditional Puritan framework cracked and fragmented during the heated events of the colonial Great Awakening.Less
By 1750, a transition was beginning to take place in American Christianity. Americans began to replace traditional theology with public intellectual ideologies like republicanism and commonsense moral reasoning – views that had traditionally been seen as heterodox. This occurred in large parts because the traditional Puritan framework cracked and fragmented during the heated events of the colonial Great Awakening.
David A. Weir
- Published in print:
- 1990
- Published Online:
- October 2011
- ISBN:
- 9780198266907
- eISBN:
- 9780191683107
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198266907.003.0001
- Subject:
- Religion, Theology, History of Christianity
One of the basic theological shifts during the 16th and 17th centuries was the manner in which Reformed Protestant theologians of northern Europe divided biblical time. Whereas John Calvin, in his ...
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One of the basic theological shifts during the 16th and 17th centuries was the manner in which Reformed Protestant theologians of northern Europe divided biblical time. Whereas John Calvin, in his Institutes of the Christian Religion, spoke of an Old Covenant which extended from Christ to the Day of Judgement, the Westminster Confession of Faith, written eighty years later, spoke of a covenant of grace. There were basic differences between these two concepts, differences which affected the way Calvinists thought and acted. Thus far, no one has explored thoroughly the origins of the shift from the Old Covenant/New Covenant distinction to the covenant of works/covenant of grace distinction, and where the covenant of works or prelapsarian covenant idea had its origin. This book explores as thoroughly as possible the origin of and the reasons for this transformation in theological thinking, and shows some of the implications it would have for Protestant Reformed thought.Less
One of the basic theological shifts during the 16th and 17th centuries was the manner in which Reformed Protestant theologians of northern Europe divided biblical time. Whereas John Calvin, in his Institutes of the Christian Religion, spoke of an Old Covenant which extended from Christ to the Day of Judgement, the Westminster Confession of Faith, written eighty years later, spoke of a covenant of grace. There were basic differences between these two concepts, differences which affected the way Calvinists thought and acted. Thus far, no one has explored thoroughly the origins of the shift from the Old Covenant/New Covenant distinction to the covenant of works/covenant of grace distinction, and where the covenant of works or prelapsarian covenant idea had its origin. This book explores as thoroughly as possible the origin of and the reasons for this transformation in theological thinking, and shows some of the implications it would have for Protestant Reformed thought.
Michael Davies
- Published in print:
- 2002
- Published Online:
- April 2005
- ISBN:
- 9780199242405
- eISBN:
- 9780191602405
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199242402.003.0002
- Subject:
- Religion, Theology
Examines Bunyan’s soteriology as propounded in his doctrinal writings, concentrating on works in which Bunyan’s position on justification, election, antinomianism, and the role of human will in ...
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Examines Bunyan’s soteriology as propounded in his doctrinal writings, concentrating on works in which Bunyan’s position on justification, election, antinomianism, and the role of human will in salvation are central. Bunyan’s salvatory emphasis lies less on the Calvinist doctrine of double predestination and more on salvation by grace and justification by faith, according to the Reformed tenets of his covenant theology. Bunyan’s purpose is to comfort rather than condemn anyone terrorized by the ‘law’ (i.e. by any attempt to achieve salvation by works). Two of Bunyan’s texts (A Mapp Shewing the Order and Causes of Salvation, and An Exposition on the Ten First Chapters of Genesis) are read ‘gracefully’: that is, with a revised understanding of Bunyan’s theology and as subversive of narrative expectations.Less
Examines Bunyan’s soteriology as propounded in his doctrinal writings, concentrating on works in which Bunyan’s position on justification, election, antinomianism, and the role of human will in salvation are central. Bunyan’s salvatory emphasis lies less on the Calvinist doctrine of double predestination and more on salvation by grace and justification by faith, according to the Reformed tenets of his covenant theology. Bunyan’s purpose is to comfort rather than condemn anyone terrorized by the ‘law’ (i.e. by any attempt to achieve salvation by works). Two of Bunyan’s texts (A Mapp Shewing the Order and Causes of Salvation, and An Exposition on the Ten First Chapters of Genesis) are read ‘gracefully’: that is, with a revised understanding of Bunyan’s theology and as subversive of narrative expectations.
David George Mullan
- Published in print:
- 2000
- Published Online:
- November 2003
- ISBN:
- 9780198269977
- eISBN:
- 9780191600715
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269978.003.0010
- Subject:
- Religion, History of Christianity
The National Covenant (28 February 1638) once again bound the country to God to withstand all innovations in church and state, and under the wave of Presbyterian nationalism, which followed those who ...
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The National Covenant (28 February 1638) once again bound the country to God to withstand all innovations in church and state, and under the wave of Presbyterian nationalism, which followed those who opposed the covenant were subjected to various forms of coercion. There followed in November the Glasgow General Assembly of the church, and it was dominated by the aristocrats who seized upon the occasion to press their political agenda. By then political resistance had found its way into pulpit discourse, though not without an acceptance, indeed an assertion of the leadership of the nobility. The royalist/Episcopalian opposition, soon to be scattered, struck back at the covenanters, accusing them of Jesuit politics of resistance and revolt, representing a tit for tat exchange of allegations of popery.Less
The National Covenant (28 February 1638) once again bound the country to God to withstand all innovations in church and state, and under the wave of Presbyterian nationalism, which followed those who opposed the covenant were subjected to various forms of coercion. There followed in November the Glasgow General Assembly of the church, and it was dominated by the aristocrats who seized upon the occasion to press their political agenda. By then political resistance had found its way into pulpit discourse, though not without an acceptance, indeed an assertion of the leadership of the nobility. The royalist/Episcopalian opposition, soon to be scattered, struck back at the covenanters, accusing them of Jesuit politics of resistance and revolt, representing a tit for tat exchange of allegations of popery.
David George Mullan
- Published in print:
- 2000
- Published Online:
- November 2003
- ISBN:
- 9780198269977
- eISBN:
- 9780191600715
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269978.003.0007
- Subject:
- Religion, History of Christianity
The notion of the covenant was essential to the Scottish Puritan experience. John Knox may well have imported the idea into Scotland from his prophetic interpretation of the English Reformation, and ...
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The notion of the covenant was essential to the Scottish Puritan experience. John Knox may well have imported the idea into Scotland from his prophetic interpretation of the English Reformation, and perhaps in 1557 one may see the lineaments of the first religio‐political covenant. The Negative (King's) Confession of 1581 was quickly interpreted in covenantal terms and it became the foundation of the National Covenant of 1638. But the covenant idea also developed in the context of the individual's relationship with God—increasingly interpreted in terms of federal theology—and during this period one observes the building blocks of the personal covenant, which would later in the century become a familiar component of Presbyterian piety. The National Covenant was subscribed by men across the length and breadth of the country and was often received with a revivalistic emotional outpouring.Less
The notion of the covenant was essential to the Scottish Puritan experience. John Knox may well have imported the idea into Scotland from his prophetic interpretation of the English Reformation, and perhaps in 1557 one may see the lineaments of the first religio‐political covenant. The Negative (King's) Confession of 1581 was quickly interpreted in covenantal terms and it became the foundation of the National Covenant of 1638. But the covenant idea also developed in the context of the individual's relationship with God—increasingly interpreted in terms of federal theology—and during this period one observes the building blocks of the personal covenant, which would later in the century become a familiar component of Presbyterian piety. The National Covenant was subscribed by men across the length and breadth of the country and was often received with a revivalistic emotional outpouring.
Magdalena Forowicz
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199592678
- eISBN:
- 9780191595646
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199592678.003.0005
- Subject:
- Law, Human Rights and Immigration
The enactment of the Covenant on Civil and Political Rights and its First Optional Protocol provided additional options to the individual applicant seeking redress for the wrongs suffered. At the ...
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The enactment of the Covenant on Civil and Political Rights and its First Optional Protocol provided additional options to the individual applicant seeking redress for the wrongs suffered. At the same time, these instruments also gave rise to a troublesome co-existence between the European Court of Human Rights and the United Nations Human Rights Committee. The references to the ICCPR in the Strasbourg case law can be sub-divided into two different trends. The first trend deals with the necessary references prompted by structural or procedural reasons, namely the co-existence of both systems. The second trend includes cases where the Strasbourg bodies referred to the ICCPR in order to clarify or to harmonize the ECHR with the Covenant. While the former trend was generally marked by a high reception level, the latter strand followed an uneven evolution.Less
The enactment of the Covenant on Civil and Political Rights and its First Optional Protocol provided additional options to the individual applicant seeking redress for the wrongs suffered. At the same time, these instruments also gave rise to a troublesome co-existence between the European Court of Human Rights and the United Nations Human Rights Committee. The references to the ICCPR in the Strasbourg case law can be sub-divided into two different trends. The first trend deals with the necessary references prompted by structural or procedural reasons, namely the co-existence of both systems. The second trend includes cases where the Strasbourg bodies referred to the ICCPR in order to clarify or to harmonize the ECHR with the Covenant. While the former trend was generally marked by a high reception level, the latter strand followed an uneven evolution.
Patrick Mitchel
- Published in print:
- 2003
- Published Online:
- January 2005
- ISBN:
- 9780199256150
- eISBN:
- 9780191602115
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199256152.003.0005
- Subject:
- Religion, Religion and Society
Discusses the nature and content of evangelical Christianity and the problems associated with defining what is a variegated movement loosely organized around a theological core. Given Ian Paisley’s ...
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Discusses the nature and content of evangelical Christianity and the problems associated with defining what is a variegated movement loosely organized around a theological core. Given Ian Paisley’s fundamentalist associations, particular attention is paid to unpacking the relationship between evangelicalism and fundamentalism. It is argued that they represent two overlapping but distinct forms of belief within a spectrum of conservative Christianity. The chapter concludes with a description of the multifaceted status of evangelicalism in Ulster and introduces the notion of ‘open’ and ‘closed’ evangelicalism.Less
Discusses the nature and content of evangelical Christianity and the problems associated with defining what is a variegated movement loosely organized around a theological core. Given Ian Paisley’s fundamentalist associations, particular attention is paid to unpacking the relationship between evangelicalism and fundamentalism. It is argued that they represent two overlapping but distinct forms of belief within a spectrum of conservative Christianity. The chapter concludes with a description of the multifaceted status of evangelicalism in Ulster and introduces the notion of ‘open’ and ‘closed’ evangelicalism.
Jonathan Burnside
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199759217
- eISBN:
- 9780199827084
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199759217.003.0002
- Subject:
- Law, Public International Law
This chapter looks at how covenants are used in the Bible and the ancient Near East and traces variations in the basic covenant formula. It considers the main turning points in the history of ...
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This chapter looks at how covenants are used in the Bible and the ancient Near East and traces variations in the basic covenant formula. It considers the main turning points in the history of covenantal relations between God and humanity, including the covenant between God and Abraham and between God and Israel at Mount Sinai, which is seen as a “vocational” covenant. It also suggests an outline of the formal, final, text of the covenant which was deposited in the Ark of the Covenant. The chapter explores key aspects of the story of Moses delivering the Ten Commandments, which has the most complicated narrative structure of any aspect of biblical law. It also considers the place of “new covenant” language in both the Hebrew Bible and the New Testament, and the nature of these developments.Less
This chapter looks at how covenants are used in the Bible and the ancient Near East and traces variations in the basic covenant formula. It considers the main turning points in the history of covenantal relations between God and humanity, including the covenant between God and Abraham and between God and Israel at Mount Sinai, which is seen as a “vocational” covenant. It also suggests an outline of the formal, final, text of the covenant which was deposited in the Ark of the Covenant. The chapter explores key aspects of the story of Moses delivering the Ten Commandments, which has the most complicated narrative structure of any aspect of biblical law. It also considers the place of “new covenant” language in both the Hebrew Bible and the New Testament, and the nature of these developments.
Joseph Blenkinsopp
- Published in print:
- 1995
- Published Online:
- March 2012
- ISBN:
- 9780198755036
- eISBN:
- 9780191695131
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198755036.003.0004
- Subject:
- Religion, Biblical Studies, Judaism
This chapter traces the development of Israel's legal tradition. It covers law in early Israel, the Covenant Code, the Decalogue, and Deuteronomy.
This chapter traces the development of Israel's legal tradition. It covers law in early Israel, the Covenant Code, the Decalogue, and Deuteronomy.
Peter J. Yearwood
- Published in print:
- 2009
- Published Online:
- May 2009
- ISBN:
- 9780199226733
- eISBN:
- 9780191710308
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199226733.003.0004
- Subject:
- History, British and Irish Modern History
At the Paris peace conference the British and Americans worked together in drafting the Covenant, which was largely based on the Phillimore plans. This was intended to be a precedent for ...
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At the Paris peace conference the British and Americans worked together in drafting the Covenant, which was largely based on the Phillimore plans. This was intended to be a precedent for Anglo‐American cooperation throughout the conference and beyond. Wilson and Lloyd George came to share a vision of peace based on justice. Recognizing that the great power balance had broken down in Europe, London looked to the creation of smaller nation‐states under a league guarantee. Wilson and Cecil, who was effectively in charge of the British side of the negotiations despite his resignation from the government, envisaged a political rather than judicial body dominated by the major powers. The council would be the key element. They were also agreed in rejecting the proposals of the French delegate Léon Bourgeois which would have turned the league into an effective military institution.Less
At the Paris peace conference the British and Americans worked together in drafting the Covenant, which was largely based on the Phillimore plans. This was intended to be a precedent for Anglo‐American cooperation throughout the conference and beyond. Wilson and Lloyd George came to share a vision of peace based on justice. Recognizing that the great power balance had broken down in Europe, London looked to the creation of smaller nation‐states under a league guarantee. Wilson and Cecil, who was effectively in charge of the British side of the negotiations despite his resignation from the government, envisaged a political rather than judicial body dominated by the major powers. The council would be the key element. They were also agreed in rejecting the proposals of the French delegate Léon Bourgeois which would have turned the league into an effective military institution.
Mashood Baderin and Robert McCorquodale (eds)
- Published in print:
- 2007
- Published Online:
- January 2009
- ISBN:
- 9780199217908
- eISBN:
- 9780191705380
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199217908.001.0001
- Subject:
- Law, Human Rights and Immigration
On 16 December 1966 the United Nations adopted the International Covenant on Economic, Social and Cultural Rights. This was the first global treaty that established legal obligations on states to ...
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On 16 December 1966 the United Nations adopted the International Covenant on Economic, Social and Cultural Rights. This was the first global treaty that established legal obligations on states to protect a range of important economic, social, and cultural rights. Forty years later the vast majority of States have ratified this treaty. Despite this history, there remains considerable debate, both within the literature and within the international community generally, about the concept and application of economic, social, and cultural rights. This collection gives a coherent analysis of many of the key issues, both in concept and in application, relevant to economic, social, and cultural rights. The authors of the chapters, many of whom are leading scholars in their fields with significant experience in practice, examine how the obligations to protect these rights have been applied today, including their application to the Security Council and to non-state actors, as well as in the context of development and dispossession. They provide important universal and regional comparative perspectives on the development and implementation of these rights, and consider some of the contemporary issues relating to these rights, such as trade, health, and social security.Less
On 16 December 1966 the United Nations adopted the International Covenant on Economic, Social and Cultural Rights. This was the first global treaty that established legal obligations on states to protect a range of important economic, social, and cultural rights. Forty years later the vast majority of States have ratified this treaty. Despite this history, there remains considerable debate, both within the literature and within the international community generally, about the concept and application of economic, social, and cultural rights. This collection gives a coherent analysis of many of the key issues, both in concept and in application, relevant to economic, social, and cultural rights. The authors of the chapters, many of whom are leading scholars in their fields with significant experience in practice, examine how the obligations to protect these rights have been applied today, including their application to the Security Council and to non-state actors, as well as in the context of development and dispossession. They provide important universal and regional comparative perspectives on the development and implementation of these rights, and consider some of the contemporary issues relating to these rights, such as trade, health, and social security.
Grant R. Brodrecht
- Published in print:
- 2018
- Published Online:
- January 2019
- ISBN:
- 9780823279906
- eISBN:
- 9780823281497
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823279906.001.0001
- Subject:
- History, American History: Civil War
Our Country explores northern evangelical thought and sentiment in relation to the concept of Union during the Civil War era. The book complements our understanding of northern motivation during the ...
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Our Country explores northern evangelical thought and sentiment in relation to the concept of Union during the Civil War era. The book complements our understanding of northern motivation during the Civil War and contributes to a fuller understanding of the eventual “failure” of Reconstruction to provide a secure basis for African Americans’ equal inclusion in American society. In short, the book contends that mainstream northern evangelicals consistently subordinated concern for racial justice to an overarching understanding of the Union as a specifically Christian nation that existed in a covenantal relationship to God under their proprietary care. The book joins recent scholarship that gives primacy to the Union, while it challenges interpretations that understand northern evangelicals primarily in terms of abolitionist millennialism. Mainstream evangelicals did not enter Reconstruction with the primary aim of achieving racial justice. Rather, they entered Reconstruction expecting to see the emergence of a speedily restored, prosperous, and culturally homogeneous Union, a Union strengthened by God through the defeat of secession and the removal of slavery as secession’s cause. That restored Union was to be one in which evangelical religious and political assumptions would be even more culturally dominant than they had been during the antebellum years. Focused on much else besides racial justice, northern evangelicals acted as a brake on the abolitionist vision for a racially equitable and inclusive American Union throughout the entire Civil War era.Less
Our Country explores northern evangelical thought and sentiment in relation to the concept of Union during the Civil War era. The book complements our understanding of northern motivation during the Civil War and contributes to a fuller understanding of the eventual “failure” of Reconstruction to provide a secure basis for African Americans’ equal inclusion in American society. In short, the book contends that mainstream northern evangelicals consistently subordinated concern for racial justice to an overarching understanding of the Union as a specifically Christian nation that existed in a covenantal relationship to God under their proprietary care. The book joins recent scholarship that gives primacy to the Union, while it challenges interpretations that understand northern evangelicals primarily in terms of abolitionist millennialism. Mainstream evangelicals did not enter Reconstruction with the primary aim of achieving racial justice. Rather, they entered Reconstruction expecting to see the emergence of a speedily restored, prosperous, and culturally homogeneous Union, a Union strengthened by God through the defeat of secession and the removal of slavery as secession’s cause. That restored Union was to be one in which evangelical religious and political assumptions would be even more culturally dominant than they had been during the antebellum years. Focused on much else besides racial justice, northern evangelicals acted as a brake on the abolitionist vision for a racially equitable and inclusive American Union throughout the entire Civil War era.
