Religious Reform Movements Research Articles

BOOK REVIEWS

Book Reviews in This Article:The Desert Bible. By Morris S. Seale.The Sense of Unity: The Sufi Tradition in Persian Architecture. By Nader Ardalan and Laleh Bakhtiar.Sayyid Ahmad. A Study of the Religious Reform Movement of Sayyid Ahmad of Rē Bareli. By Muhammad Hedayetullah.The Khilafat Movement in India, 1919‐1924. By A. C. Niemeijer.History of Medieval Deccan (1295‐1724), Vol. I (Mainly Political and Military Aspects). Edited by H. K. Sherwani and P. M. Joshi.New French Imperialism, 1880‐1910: The Third Republic and Colonial Expansion. By James J. Cooke.The U.S.S.R. and the Middle East. Edited by Michael Confino and Shimon Shamir.Survival or Hegemony? The Foundations of Israeli Foreign Policy. By Samuel J. Roberts.Truman, The Jewish Vote and the Creation of. Israel. By John Snetsinger.

Anti-Entrepreneurial Attitudes in Elizabethan Sermons and Popular Literature

It has been nearly half a century since R. H. Tawney published Religion and the Rise of Capitalism, and in spite of many efforts to refine and to dispute Tawney's thesis, the work has retained great influence over sixteenth and seventeenth-century English historical studies. There is considerable debate over the nature of the connection between Calvinism and capitalism, but amidst this disagreement there is a basic acceptance of the idea that the Puritan “work ethic” and the development of an entrepreneurial spirit were related to each other. Tawney suggested that the Puritans' doctrine of the calling engendered a new appreciation of diligent labor and a gradually developing certainty that the wealth which resulted from diligence should be considered a measure of godly activity. Thus, Puritanism discarded the suspicion of economic motives which had been a characteristic of earlier religious reform movements:in its later phases [it] added a halo of ethical sanctification to the appeal of economic expediency, and offered a moral creed, in which the duties of religion and the calls of business ended their long estrangement in an unanticipated reconciliation …. It insisted, in short, that money-making, if not free from spiritual dangers, was not a danger and nothing else, but that it could be, and ought to be, carried on for the greater glory of God.Tawney was speaking of the “later stages” of Puritanism; he took his examples entirely from post-restoration works.

Poet, Mystic, Reformer

A strict ascetic mystic belonging to a religious reform movement in the heady atmosphere of counter-reformation Spain; a writer of treatises on the techniques of contemplative and mystical prayer; esoteric, strict, demanding, even dry and humourless—strange for a close intimate of the great Teresa, so human, witty and compassionate—but undoubtedly at the same time a man consumed by the love of God. This is most probably the image conjured up by the name of John of the Cross.And yet he is also well known, even famous, for his poems—you will find them tucked in at the back of Professor Allison Peers’ magisterial presentation and translation of the Complete Works, though you will also find them published in the Penguin Classics series. What sort of poet is he? A real poet, or one of those religious versifiers who present their ideas on the life of prayer in this superficial, yet attractive, form for the sake of their simpler listeners? There were many of these to be found in 16th Century Spain.A real poet many will claim; but those who take this side of him seriously and acclaim him as one of the peninsula’s greatest poets are more likely to be found amongst the unreligious, the secular, students of Spanish literature than amongst those who follow his doctrine.John of the Cross was indeed a poet of stature, together with being most of the other things mentioned; but not many people have attempted to present this so that it can be seen as a whole, so that we can get what he has left to posterity in perspective.

Michele Ranchetti. The Catholic Modernists. A Study of the Religious Reform Movement, 1864–1906. Translated by Isabel Quigley. Pp. x + 230. (Oxford University Press, 1969.) $6.25.

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Modernists and Modernisms: Three Views - 1.Alec R. Vidler: A Variety of Catholic Modernists. (Cambridge: The University Press, 1970. Pp. 232. $8.50.) - 2.Michele Ranchetti: The Catholic Modernists: A Study of the Religious Reform Movement, 1864–1907. Translated from the Italian by Isabel Quigley. (London: Oxford University Press, 1969. Pp. x, 230. $6.25.) - 3.Roman Catholic Modernism. Edited and introduced by

Modernists and Modernisms: Three Views - 1.Alec R. Vidler: A Variety of Catholic Modernists. (Cambridge: The University Press, 1970. Pp. 232. $8.50.) - 2.Michele Ranchetti: The Catholic Modernists: A Study of the Religious Reform Movement, 1864–1907. Translated from the Italian by Isabel Quigley. (London: Oxford University Press, 1969. Pp. x, 230. $6.25.) - 3.Roman Catholic Modernism. Edited and introduced by

The Captain Lays down the Law

THE sights and sounds and smells of Buzzards' Bay provided the backdrop for the childhood of Joseph Bates. From the moment of his birth near New Bedford in 1792, he was surrounded by influences which inexorably led him to choose the life of a seaman. It was said of New Bedford in those days that one third of the population was away at sea, another third had just returned, and another third was getting ready to ship out. New Bedford, or that portion across the Acushnet River that was set apart as Fairhaven in 1812, was to be Joseph's home for over sixty-five years. Along with his love for the sea he carried within himself a strong bent for reform in virtually all the areas in which it manifested itself in antebellum New England. Also in early middle age he began to take religion very seriously. As he grew older he exhibited what today would be regarded as almost a fanatical devotion to moral and religious reform movements. The full extent and degree of Captain Bates's religious and reform convictions are apparent in his account of his final voyage on the brig Empress. The ships' Registry in the Melville Whaling Museum in New Bedford carries the following facts regarding the Empress: it was built at Rochester in 1824; Joseph Bates, Jr., is given as the Master. It had a single deck, two masts, and a square stern. It was registered as a brig of 125 tons. After the final voyage of Joseph Bates, his brother Franklin became the Master, and the following year the brig was sold at St. Catherine's. When the brig was only three years old Captain Bates took her for his last voyage as Master, and a unique trip it proved to be. On August 9, 1827, the Empress left the picturesque harbor of

The Catholic Modernists: a Study of the Religious Reform Movement, 1864–1907. By Michele Ranchetti, trans, by Isabel Quigly. Pp. x + 230. London: Oxford University Press, 1969. 45s. - Prophets and Guardians: renewal and tradition in the Church. By Meriol Trevor. Pp. 222. London–Sydney–Toronto: Hollis & Carter, 1969. 30s.

The Catholic Modernists: a Study of the Religious Reform Movement, 1864–1907. By Michele Ranchetti, trans, by Isabel Quigly. Pp. x + 230. London: Oxford University Press, 1969. 45s. - Prophets and Guardians: renewal and tradition in the Church. By Meriol Trevor. Pp. 222. London–Sydney–Toronto: Hollis & Carter, 1969. 30s. - Volume 22 Issue 2

Jihad in West Africa: early phases and inter-relations in Mauritania and Senegal

The tradition of religious revolution directed against partially Muslim rulers is traced to the religious reform movement among the zwāya of Mauritania in the 1660s, and to the jihad that brought them briefly into control of Futa Toro, Cayor, Walo, and Jolof in the 1670s. In spite of the reconquest of these states by their secular rulers and the re-establishment of Hassānī control in southwestern Mauritania, the tradition of religious revolt and the aim of establishing an imamate under religious leadership lived on, to reappear in other Fulbe states. It came a generation later, with the jihad of Malik Sy in Bundu during the 1690s, and direct connexions can be traced between the leadership in Bundu and the leadership in the later jihad in Futa Jallon. The jihad in Futa the 1770s and 1780s followed in the same tradition. This evidence suggests that the external influence of the mid-eighteenth-century revival of Islam in Arabia and the Middle East has been overemphasized in West African religious history. Forces working for the reform of Islam based in Africa itself were already at work.

Book Review: The Revival of the Religious Life and Christian Unity. By A. Perchenet. Translated by E. M. A. Graham. Mowbray, 1969. xv+436 pp. 75s.; Theological Investigations. Volume VI: Concerning Vatican Council II. By Karl Rahner SJ. Translated by Karl-H. and Boniface Kruger. Helicon Press and Darton, Longnlan & Todd, 1969. xiii+417 pp. 70s.; The Catholic Modernists: A Study of

Book Review: <scp>The Revival of the Religious Life and Christian Unity</scp>. By A. Perchenet. Translated by E. M. A. Graham. Mowbray, 1969. xv+436 pp. 75s.; <scp>Theological Investigations</scp>. Volume VI: Concerning Vatican Council II. By Karl Rahner <scp>SJ</scp>. Translated by Karl-H. and Boniface Kruger. Helicon Press and Darton, Longnlan &amp; Todd, 1969. xiii+417 pp. 70s.; <scp>The Catholic Modernists</scp>: A Study of

Religious Reform Movements in south and southeast Asia

Religious Reform Movements in south and southeast Asia

Muslim Modernism in the Indo-Pakistan Sub-Continent

Just before the intellectual impact of Britain on Indian Islam a religious reform movement had swept over Muslim India. Although this movement itself does not come into the scope of the present essay, we note it at the outset because: (a) Intellectually it sought to regenerate Islam by going back to the pure and simple Islam of the early period and tried to weaken the hold of medieval authorities on the Muslim mind. Consequently, although reactionary in itself, its ‘purification’ impetus prepared, in some measure, the way for subsequent intellectual developments.