Alec Ryrie: Difference between revisions

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=== Long-term fellowship ===
=== Long-term fellowship ===
Piety and the Experience of Protestantism in Early Modern Britain (Mellon, [[Folger Institute 2008-2009 long-term fellows|2008-2009]])
"Piety and the Experience of Protestantism in Early Modern Britain" (Mellon, [[Folger Institute 2008-2009 long-term fellows|2008-2009]])


The doctrines of early modern Anglo-Scottish Protestantism (c. 1525-1660) were defined with sharp-eyed precision; not so its practices. It was forthright in proscribing Catholic piety, but (ever fearful of idolatry) was reticent in endorsing religious practices of its own. However, piety abhors a vacuum.  Of necessity, pious Protestants—‘godly’ Puritans and quieter conformists alike—had to find ways of blamelessly passing their time.  The patterns of pious action that resulted constitute the lived experience of Protestantism.
The doctrines of early modern Anglo-Scottish Protestantism (c. 1525-1660) were defined with sharp-eyed precision; not so its practices. It was forthright in proscribing Catholic piety, but (ever fearful of idolatry) was reticent in endorsing religious practices of its own. However, piety abhors a vacuum.  Of necessity, pious Protestants—‘godly’ Puritans and quieter conformists alike—had to find ways of blamelessly passing their time.  The patterns of pious action that resulted constitute the lived experience of Protestantism.

Revision as of 09:57, 12 January 2015

This page reflects a scholar's association with the Folger Institute.

Long-term fellowship

"Piety and the Experience of Protestantism in Early Modern Britain" (Mellon, 2008-2009)

The doctrines of early modern Anglo-Scottish Protestantism (c. 1525-1660) were defined with sharp-eyed precision; not so its practices. It was forthright in proscribing Catholic piety, but (ever fearful of idolatry) was reticent in endorsing religious practices of its own. However, piety abhors a vacuum. Of necessity, pious Protestants—‘godly’ Puritans and quieter conformists alike—had to find ways of blamelessly passing their time. The patterns of pious action that resulted constitute the lived experience of Protestantism.

I am attempting to reconstruct that experience, so essential for understanding Protestantism’s extraordinary cultural impact. Clearly, lay Protestants valued Bible-reading, sermon-attendance, laboring in one’s vocation and (above all) prayer. It is less clear exactly how they did these things; what they understood them to mean; or how they found sustenance from them. Likewise, vehement debate over doctrine and practice was a regular Protestant occupation; we barely understand why those debates packed such an emotional punch for the participants. This was a restless, intensely self-conscious religion which depended on maintaining, or manufacturing, a constant sense of crisis.

There has been much scattered, interdisciplinary work around this topic. I lead a network which will hold several conferences and workshops on the subject in 2008-2009. During a Fellowship, I propose to work towards a substantial monograph. Specifically, I hope to examine: Protestant fasting; reading, writing, and sermon-attending as pious practices; concepts of secular work; and practices of private prayer. I plan to use the Folger’s numerous commonplace books, as well as printed sermons and pious treatises.