American Evangelical Missionaries in Cold War Central America

Total Page:16

File Type:pdf, Size:1020Kb

American Evangelical Missionaries in Cold War Central America 1 Driven Agents in the Grassroots Revolution: American Evangelical Missionaries in Cold War Central America An Undergraduate Thesis by Zachary Meyer ​ 2 For years, the seven small republics that made up Central America rarely made international headlines, and were considered part of the larger Latin American legacy of Spanish Imperialism. This changed with the advent of the Cold War, where the ideals of socialism, the fear of Communism, U.S. intervention and national revolutions suddenly rocked the region. For a 50-year period the region gained international headlines; usually for all the wrong reasons, as the violence continued to spread. In this frame arose developments along social, populist, military, and religious lines. Evangelical Protestantism was something few considered applicable with Central America. As part of Latin America, the region was long considered the domain of Catholicism. Under the rule of the Spanish Empire, the church helped define the structures of life for Central Americans. Liberal leaders tried to change this distinction, especially president Barrios of 1 2 Guatemala, but most considered Catholicism a crucial part of Latin American identity. The result of this mentality was a series of failed attempts to develop Protestantism in the region, 3 with countries like El Salvador highlighting a ministry that simply did not connect to the people. All this would change however, in the Post-World War II period. A new type of Protestantism was developing; this new form, called evangelical Protestantism, connected with locals in a way Catholicism no longer was. As the structures which used to define previous lives collapsed, namely the Catholic Church and the loss of rural communities to urbanization converts turned to this seemingly once foreign faith, which suddenly became the rock of their salvation. 1 Wilton Nelson, Protestantism in Central America (W.B. Erdmens Publishing, 1984), 30. ​ ​ 2 Ibid., 11. 3 Everett A. Wilson, “Sanguine Saints: Pentecostalism in El Salvador” Church History 52, 2, (1983), 188, Wilson, ​ ​ Everett A. “Sanguine Saints: Pentecostalism in El Salvador” Church History 52, no. 2 (June 1983): 186-198, accessed May 10, 2017, https://www.jstor.org/stable/pdf/3166951.pdf. 3 While this force developed gradually over the course of the Cold War, it was not recognized by a majority of researchers until the 1990s. Sociologist David Martin and anthropologist David Stoll each composed large studies observing the faith from different angles; 4 Martin’s looked more exclusively as the dynamics of Latin American Pentecostalism while 5 Stoll’s focused on missionary developments and the dangers of the Religious Right. Both came to the conclusion that Protestantism had the power to generate large scale social change. Peter Berger, in his forward to Martin’s book, even argued that that faith could produce “the emergence of a solid bourgeoisie, with virtues conductive to the development of a democratic 6 capitalism.” These studies opened the door for a flood of research to poor in, exploring this 7 sudden new development. Some argued it empowered women in patriarchal systems; others 8 thought it redefined indigenous orality lost in the modern age. Researchers were astounded at 9 how it reoriented communities when governments failed, while others showed how it gave a 10 voice to the oppressed masses. This evangelicalism, they thought, held the secret answer the problems of Central America, even as the region recovered from various wars and mass violence. 4 David Martin, Tongues on Fire: The Explosion of Protestantism in Latin America (Wiley-Blackwell, 1993). ​ ​ 5David Stoll, Is Latin America Turning Protestant? The Politics of Evangelic Growth (University of California Press, ​ ​ 1991). 6 Peter Berger, Forward in David Martin, Tongues on Fire: The Explosion of Protestantism in Latin America ​ (Wiley-Blackwell, 1993), ix. 7 David A Smilde, “Gender Relations and Social Change in Latin American Evangelicalism,” in Daniel R Miller, Coming of Age: Protestantism in Contemporary Latin America (Lanham: University Press of America, 1994) 39-53. ​ 8Quentin J. Schutlze, “Orality and Power in Latin American Pentecostalism,” in Daniel R Miller, Coming of Age: ​ Protestantism in Contemporary Latin America (Lanham: University Press of America, 1994), 76-78. ​ 9 Gomez et. All, “Religious and Social Persecution in War-Torn Areas of El Salvador,” Journal of Interamerican ​ Studies and World Affairs 41, 4 (1999), 63, Gomez, Ileana et. all. “Religious and Social Participation in War-Torn ​ Areas of El Salvador.” Journal of Interamerican Studies and World Affairs 41, no. 4 (Winter 1999): 53-71, accessed May 10, 2017, https://www.jstor.org/stable/pdf/166191.pdf. 10 Manuel A. Vasquez, “Pentecostalism, Collective identity, and Transnationalism among Salvadorans and Peruvians in the U.S.” Journal of the American Academy of Religion 67, 3 (1999), 629, Vasquez, Manuel A. “Pentecostalism, ​ ​ Collective identity, and Transnationalism among Salvadorans and Peruvians in the U.S.” Journal of the American Academy of Religion 67, no. 3 (September 1999): 617-636, accessed May 10, 2017, https://www.jstor.org/stable/pdf/1466210.pdf. 4 While the changes and potentials evangelical Protestantism brought to the region were impactful on their own, what stood out the most about the faith was that most researchers argued that it was purely a homegrown development. They stated that the faith was centered and 11 propagated by locals, who were often free of support from the U.S. Resources and missionaries 12 from North America had poured into the region; however, they had little to no effect on a faith that was growing as a purely grassroots development, researchers argued. With the rise of the ultra-conservative Religious Right and the association between American evangelicals, the Republican party, the CIA and authoritarian regimes, evangelicals fell under the scrutiny of anthropologists, concerned liberal Christians and theologians. At best, they were presented as separate from the grassroots change taking place in Central America or barely acknowledging it; at worst, they were against the development as tools of the Religious Right. It was in this frame that the evangelical missionaries to Central America entered the picture. No researcher outright decried all missionaries as servants of far right politics or foreign dictators. However, the missionaries were largely excluded from the grassroots evangelical change in Central America; their ministry, researchers argued, did not support the homegrown development. The reasoning for this appears to be twofold; the already mentioned influence of the conservative American evangelicals, government and Religious Right, and the largely failed history of Central American missionaries up until World War II. When mentioned, the 11 Virginia Garrard-Burnette, Terror in the Land of the Holy Spirit (Oxford: Oxford University Press, 2010), 133. ​ ​ 12 Stoll, Is Latin America Turning Protestant, 10. ​ ​ 5 13 missionaries were denounced for being unknowing tools of the Religious Right or for their 14 connection with the American Republican Party and loyalty to the U.S. Conservative American evangelical missionaries were unlike the missionaries of the 1800s and early 1900s. They were a product of the renowned fervor of the reinvigorated American fundamental and evangelical movement, and sought to evangelize the world. Their presence is largely overlooked because their time of arrival in Central America, by irony or destiny, compounded with the beginning of the Cold War and the homegrown evangelical 15 “boom” in Central America. Local evangelicals were first thought to have been tools of U.S. ideals and dictatorships, but this “invasion of the sects” mentality died as quickly as it began. Researchers, as previously stated, declared that this evangelicalism was distinctly homegrown, defying traditional evangelicalism as witnessed in the U.S. and Europe. Foreign missions, on the other hand, had their ministry listed as a different development, and one that had little bearing on the groundbreaking change of local evangelicalism. Furthermore, when foreign ministry was studied, only the leaders of North American evangelicalism were inspected. Men like Bill Bright and Pat Robertson were used the standard by which all foreign evangelicals were judged, including missionaries. Foreign missionaries rode into Central America on the backs of the revival of American evangelicalism. Before they entered Central America they agreed with the mentality of 13 Stoll, Is Latin America Turning Protestant, 327. ​ ​ 14 James K. Wellman and Matthew Keyes, “Portable Politics and Durable Religion: The Moral Worldviews of American Evangelical Missionaries.” Sociology of Religion 68, 4 (2007), 385-386, accessed May 10, 2017, ​ ​ https://www.jstor.org/stable/pdf/20453182.pdf. 15 The word “boom” is the most fitting term for the sudden appearance of evangelicals in Central America. Some researchers have used the term development, while others, like David Martin, have referred to it as an “explosion.” The term is used here because evangelical presence, out of nowhere, suddenly was present everywhere throughout Central America. It signifies their influence and widening range. 6 mainstream American evangelicalism; however, no researchers have purely studied how the missionaries’ views were affected by time abroad. None have specifically ventured to unearth their individual ministries and view their effect on and relation to Central American
Recommended publications
  • How and Why Has Pope Francis Restricted the Latin Mass?
    How and why has Pope Francis restricted the Latin Mass? “Chin up, it’ll work itself out,” I told my friend, Michelle. She was “despondent” at the news Pope Francis had abrogated Summorum Pontificum — the law by which Pope Benedict XVI liberalized the use of the 1962 liturgical books — and in fact had told me she “hadn’t felt such grief” since her father passed a little more than a year-and-a-half ago. My friend is a cantor at her very ordinary parish. She loves to sing for the Lord, and she teaches others to sing for him in the way the Church prescribes. She’s middle-aged and never married. She lost her mother too soon, and cared for her father until he went the way of all flesh. The Church is the center of her life. My friend is hurt. She is hurt in her sentiments, sure, but she is also hurt in her person — a loyal daughter of the Church, who has suffered alongside many of her fellows in personal devotion to an ancient and venerable form of public prayer, and now discovers the man to whom she has looked as a father in God is displeased with her attachment and suspicious of her loyalty to him. She isn’t wrong to feel that way, and she’s far from the only one. She reads a lot of the blogs and visits a lot of the websites that traffic in “news” about traditional worship, of interest to the communities devoted to traditional forms. Through the years, I’ve encouraged her to pay less attention to them.
    [Show full text]
  • BOOK NOTES of the MISSIONARY RESEARCH LIBRARY 3041 Broadway, New York
    BOOK NOTES of the MISSIONARY RESEARCH LIBRARY 3041 Broadway, New York. New York 10027 Nov/Dec. 1976 Compiled by P.A.Byrnes except as otherwise noted Vol. XXVI No.8· LATIN AMERI CA THE LIBERATION OF THEOLOGY. Juan ~ Segundo, S.J. M~y~nolt, N.Y. Onb~ Boo~. 1976 240 pp. $10.95. This work, rich in content, grew out of a series of lectures given by the author at Harvard Divinity School in the Spring of 1974. It is a valuable, thought provoking contribution to Theology. The main theme, as the title indicates, is the concern that Theology must be liberated, i.e. liberated from being merely an academic dicipline into an instrument of human liberation, in the tradition of Jesus and the Old Testament prophets, able to face the reality of the religious and social political situation in everyday life. It is primarily the methodological approach that needs to be re-examined, and the author offers his own special methodology which he calls "the hermeneutical circle," and defines as "the continuing change in our interpretation of the Bible which is dictated by the continuing changes· in our present-day reality, both individual and societa1." He first tests "the hermeneutical circle" on four sample attempts of Harvey Cox's Secular City, Marx and his critique of religion, Weber on Calvinism and Capitalism and Cone's Black Theology of Liberation, and further analyzes with great mastery the contemporary scene of European, North and Latin American theology, suggesting how a theological challenge can be put to the traditional theological methodology. He clearly shows that there is no point of return for liberation theology in Latin America.
    [Show full text]
  • Reformed Tradition
    THE ReformedEXPLORING THE FOUNDATIONS Tradition: OF FAITH Before You Begin This will be a brief overview of the stream of Christianity known as the Reformed tradition. The Presbyterian Church (U.S.A.), the Cumberland Presbyterian Church, the Reformed Church in America, the United Church of Christ, and the Christian Reformed Church are among those considered to be churches in the Reformed tradition. Readers who are not Presbyterian may find this topic to be “too Presbyterian.” We encourage you to find out more about your own faith tradition. Background Information The Presbyterian Church (U.S.A.) is part of the Reformed tradition, which, like most Christian traditions, is ancient. It began at the time of Abraham and Sarah and was Jewish for about two thousand years before moving into the formation of the Christian church. As Christianity grew and evolved, two distinct expressions of Christianity emerged, and the Eastern Orthodox expression officially split with the Roman Catholic expression in the 11th century. Those of the Reformed tradition diverged from the Roman Catholic branch at the time of the Protestant Reformation in the 16th century. Martin Luther of Germany precipitated the Protestant Reformation in 1517. Soon Huldrych Zwingli was leading the Reformation in Switzerland; there were important theological differences between Zwingli and Luther. As the Reformation progressed, the term “Reformed” became attached to the Swiss Reformation because of its insistence on References Refer to “Small Groups 101” in The Creating WomanSpace section for tips on leading a small group. Refer to the “Faith in Action” sections of Remembering Sacredness for tips on incorporating spiritual practices into your group or individual work with this topic.
    [Show full text]
  • Justifying Religious Freedom: the Western Tradition
    Justifying Religious Freedom: The Western Tradition E. Gregory Wallace* Table of Contents I. THESIS: REDISCOVERING THE RELIGIOUS JUSTIFICATIONS FOR RELIGIOUS FREEDOM.......................................................... 488 II. THE ORIGINS OF RELIGIOUS FREEDOM IN EARLY CHRISTIAN THOUGHT ................................................................................... 495 A. Early Christian Views on Religious Toleration and Freedom.............................................................................. 495 1. Early Christian Teaching on Church and State............. 496 2. Persecution in the Early Roman Empire....................... 499 3. Tertullian’s Call for Religious Freedom ....................... 502 B. Christianity and Religious Freedom in the Constantinian Empire ................................................................................ 504 C. The Rise of Intolerance in Christendom ............................. 510 1. The Beginnings of Christian Intolerance ...................... 510 2. The Causes of Christian Intolerance ............................. 512 D. Opposition to State Persecution in Early Christendom...... 516 E. Augustine’s Theory of Persecution..................................... 518 F. Church-State Boundaries in Early Christendom................ 526 G. Emerging Principles of Religious Freedom........................ 528 III. THE PRESERVATION OF RELIGIOUS FREEDOM IN MEDIEVAL AND REFORMATION EUROPE...................................................... 530 A. Persecution and Opposition in the Medieval
    [Show full text]
  • Issue 21 - June 2019
    ARCHDIOCESE OF PORTLAND IN OREGON Divine Worship Newsletter Corpus Christi Procession, Bolsena Italy ISSUE 21 - JUNE 2019 Welcome to the twenty first Monthly Newsletter of the Office of Divine Worship of the Archdiocese of Portland in Oregon. We hope to provide news with regard to liturgical topics and events of interest to those in the Archdiocese who have a pastoral role that involves the Sacred Liturgy. The hope is that the priests of the Archdiocese will take a glance at this newsletter and share it with those in their parishes that are involved or interested in the Sacred Liturgy. This Newsletter is now available through Apple Books and always available in pdf format on the Archdiocesan website. It will also be included in the weekly priests’ mailing. If you would like to be emailed a copy of this newsletter as soon as it is published please send your email address to Anne Marie Van Dyke at [email protected]. Just put DWNL in the subject field and we will add you to the mailing list. All past issues of the DWNL are available on the Divine Worship Webpage and from Apple Books. The answer to last month’s competition was St. Paul outside the Walls in Rome - the first correct answer was submitted by Sr. Esther Mary Nickel, RSM of Saginaw, MI. If you have a topic that you would like to see explained or addressed in this newsletter please feel free to email this office and we will try to answer your questions and treat topics that interest you and perhaps others who are concerned with Sacred Liturgy in the Archdiocese.
    [Show full text]
  • III: the Three Main Branches of Christianity Today
    Nick Strobel’s notes on “The Soul of Christianity” by Huston Smith III: The Three Main Branches of Christianity Today In this last chapter of The Soul of Christianity, Huston Smith looks at the three main branches of Christianity: Roman Catholicism (focused on the Vatican in Rome and dominant in Poland, central & southern Europe, Ireland, and South America), Eastern Orthodoxy (major influence in Greece, Slavic countries, and Russia), and Protestantism (dominant in northern Europe, England, Scotland, and North America). In the year 313 the Christian church became legally recognized under Constantine I. In the year 380, Christianity became the official religion of the Roman Empire. In 1054, the first great division occurred between the groups that would become the Eastern Orthodox Church in the East and the Roman Catholic Church in the West. Then in the 16th century the Protestant Reformation brought the next great division. Protestantism followed 4 strands: Baptist, Lutheran, Calvinists, and Anglican which themselves have subdivided many times. Now over 900 denominations! Roman Catholicism Smith looks at the Church as teaching authority and as sacramental agent. Authority The communion of God and man through the history of humanity reaches its apex in Mary, who incorporated in her self the history of her people through God’s grace. She freely assented to God’s plan by her assent to become the mother of God. Though God is the ultimate “authority”, part of God’s loving plan, part of God’s total generosity, is setting human freedom at the center of the work of redemption. Mary’s “yes” to God, her obedience to God, makes her the first and greatest disciple, with an authority transcending all other authority in the Church.
    [Show full text]
  • Decree of the Congregation for Divine Worship on the Celebration of Saints Martha, Mary and Lazarus, in the General Roman Calendar
    N. 210202c Tuesday 02.02.2021 Decree of the Congregation for Divine Worship on the celebration of Saints Martha, Mary and Lazarus, in the General Roman Calendar CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS DECREE on the Celebration of Saints Martha, Mary and Lazarus in the General Roman Calendar In the household of Bethany the Lord Jesus experienced the family spirit and friendship of Martha, Mary and Lazarus, and for this reason the Gospel of John states that he loved them. Martha generously offered him hospitality, Mary listened attentively to his words and Lazarus promptly emerged from the tomb at the command of the One who humiliated death. The traditional uncertainty of the Latin Church about the identity of Mary - the Magdalene to whom Christ appeared after his resurrection, the sister of Martha, the sinner whose sins the Lord had forgiven - which resulted in the inclusion of Martha alone on 29 July in the Roman Calendar, has been resolved in recent studies and times, as attested by the current Roman Martyrology, which also commemorates Mary and Lazarus on that day. Moreover, in some particular calendars the three siblings are already celebrated together. Therefore, the Supreme Pontiff Pope FRANCIS, considering the important evangelical witness they offered in welcoming the Lord Jesus into their home, in listening to him attentively, in believing that he is the resurrection and the life, and accepting the proposal of this Dicastery, has decreed that 29 July be designated in the General Roman Calendar as the Memorial of Saints Martha, Mary and Lazarus. The Memorial must therefore appear under this title in all Calendars and Liturgical Books for the celebration of Mass and the Liturgy of the Hours; the variations and additions to be adopted in the liturgical texts, attached to the present decree, must be translated, approved and, after confirmation by this Dicastery, published by the Episcopal Conferences.
    [Show full text]
  • American Protestantism and the Kyrias School for Girls, Albania By
    Of Women, Faith, and Nation: American Protestantism and the Kyrias School For Girls, Albania by Nevila Pahumi A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2016 Doctoral Committee: Professor Pamela Ballinger, Co-Chair Professor John V.A. Fine, Co-Chair Professor Fatma Müge Göçek Professor Mary Kelley Professor Rudi Lindner Barbara Reeves-Ellington, University of Oxford © Nevila Pahumi 2016 For my family ii Acknowledgements This project has come to life thanks to the support of people on both sides of the Atlantic. It is now the time and my great pleasure to acknowledge each of them and their efforts here. My long-time advisor John Fine set me on this path. John’s recovery, ten years ago, was instrumental in directing my plans for doctoral study. My parents, like many well-intended first generation immigrants before and after them, wanted me to become a different kind of doctor. Indeed, I made a now-broken promise to my father that I would follow in my mother’s footsteps, and study medicine. But then, I was his daughter, and like him, I followed my own dream. When made, the choice was not easy. But I will always be grateful to John for the years of unmatched guidance and support. In graduate school, I had the great fortune to study with outstanding teacher-scholars. It is my committee members whom I thank first and foremost: Pamela Ballinger, John Fine, Rudi Lindner, Müge Göcek, Mary Kelley, and Barbara Reeves-Ellington.
    [Show full text]
  • The Latin Fathers the 3Nd
    GOOD SHEPHERD LUTHERAN CHURCH Gaithersburg, Maryland The History of the Early Christian Church Unit Two – The Early Church Fathers “Who Were They?” “Why Do We Remember Them?” The Latin Fathers The 3nd. of Three Sessions in Unit Two The 7th Sunday of Easter - The Sunday after the Ascension – May 14, 2020 (Originally Scheduled / Prepared for the 4th Sunday of Lent, 2020) I. Now Just Where Were We? It has been a long time since we were considering the Church Fathers in Unit 2. This is a “pick up session,” now that we have completed the 14 other sessions of this series on The History of the Early Christian Church. Some may remember that we were giving our attention to the early Church Fathers when the interruption of the Covid19 virus descended upon us, and we found ourselves under stay at home policies. Thanks to our pastor’s leadership ond our well equipped communications equipment and the skill of Pilip Muschke, we were able to be “on line` almost St. Jerome - Translator of Latin Vulgate instanetly. We missed only one session between our live class 4-5th Century and our first on line class. Today, we pick up the session we missed. We had covered two sessions of the three session Unit 2. The first of these sessions was on The Apostolic Fathers. These were those who had either known our Lord or known those who did. Among those would have been the former disciples of Jesus or the early first generation apostles. These were the primary sources to whom the ministry of our Lord was “handed off.” Saint Paul was among them.
    [Show full text]
  • Summorum Pontificum
    The Holy See POPE BENEDICT XVI APOSTOLIC LETTER GIVEN MOTU PROPRIO SUMMORUM PONTIFICUM ON THE USE OF THE ROMAN LITURGY PRIOR TO THE REFORM OF 1970 The Supreme Pontiffs have to this day shown constant concern that the Church of Christ should offer worthy worship to the Divine Majesty, “for the praise and glory of his name” and “the good of all his holy Church.” As from time immemorial, so too in the future, it is necessary to maintain the principle that “each particular Church must be in accord with the universal Church not only regarding the doctrine of the faith and sacramental signs, but also as to the usages universally received from apostolic and unbroken tradition. These are to be observed not only so that errors may be avoided, but also that the faith may be handed on in its integrity, since the Church’s rule of prayer (lex orandi) corresponds to her rule of faith (lex credendi).” [1] Eminent among the Popes who showed such proper concern was Saint Gregory the Great, who sought to hand on to the new peoples of Europe both the Catholic faith and the treasures of worship and culture amassed by the Romans in preceding centuries. He ordered that the form of the sacred liturgy, both of the sacrifice of the Mass and the Divine Office, as celebrated in Rome, should be defined and preserved. He greatly encouraged those monks and nuns who, following the Rule of Saint Benedict, everywhere proclaimed the Gospel and illustrated by their lives the salutary provision of the Rule that “nothing is to be preferred to the work of God.” In this way the sacred liturgy, celebrated according to the Roman usage, enriched the faith and piety, as well as the culture, of numerous peoples.
    [Show full text]
  • A Protestant Critique of Anglicanism by the Rev
    A Protestant Critique of Anglicanism BY THE REv. PAUL LEHMANN, Ph.D. HE following article attempts to draw as sharply as possible the T line between the Anglican and the Protestant interpretations of the Christian faith. In a time when the world is mortally tom by its divisions and the Church is genuinely moving toward the healing of divisions too long impenitently perpetuated, the accentuation of a cleavage must seem particularly ill-conceived. The world cannot be expected either to hear or to heed a gospel of reconciliation committed to a Church which is itself unreconciled. And the Church cannot speak with healing power to a sick and sinful world if contention rules its heart and mind. This undertaking, however, is not polemical. It is frankly intended to be more irenic than some Protestant critiques of Anglicanism have been or could be, even though less generous than others. The dis­ cussion is more irenic in the sense that both Anglicanism and Protestantism are regarded as historic forms (in intent and practice} of the Christian faith neither of which requires the extinction of the other for its own continuing life and effectiveness. The attempt to explore the plain differences between Protestantism and Anglicanism does not need to rest, therefore, upon ad hominem argument. The discussion will be less generous in the sense that the plain differences between Protestantism and Anglicanism are regarded as irreconcilable, so that the gulf between them is not bridged either by the circumstances of commonly accepted events and symbols antedating both historic Christian forms, or by common points of doctrine and reciprocal historical influences.
    [Show full text]
  • Protestantism and the Anglican Church in the Seventeenth Century August 9, 16, 23, and 30
    University of Arizona, College of Social and Behavioral Sciences Division for Late Medieval and Reformation Studies 2015 Summer Lecture Series With St. Philip’s in the Hills Episcopal Church Protestantism and the Anglican Church in the Seventeenth Century August 9, 16, 23, and 30 St. Philip’s in the Hills Episcopal Church 4440 N. Campbell Bloom Music Center, 10:15 AM During the political turmoil of the seventeenth century in England, the Anglican Church, under royal headship, abandoned Elizabeth's latitudinarian policies. With more Protestant convictions amply repre- sented in England, tensions grew. They finally burst forth into a civil war that saw King Charles I be- headed before a crowd at the Palace of Whitehall. After the Interregnum, a period of governance by Calvinists, the monarchy was restored in 1660. Finally, in 1688, with the birth of a male, Catholic succes- sor to King James II, the Protestants overthrew the monarch and invited in James's daughter Mary and her Dutch husband William of Orange. This series of lectures will depict major events in this unstable but exciting century, one in which the Anglican Church played a major part. Ute Lotz-Heumann, Heiko A. Oberman Professor of Late Medieval and Reformation History, will con- textualize and comment on each of the following lectures. August 9: The Rise of Puritanism “’The more they write, the more they shame our religion’: The Rise of Puritanism, 1563- 1624.” Cory Davis, doctoral student August 16: Charles I and William Laud “‘Princes are not bound to give an account of
    [Show full text]