Following the abolition of the British slave trade in 1807, a group of politicians began to agitate for reform of England's "bloody code" of criminal statutes. This examines the politics and propaganda of criminal law reform from 1808 to the Whig succession to power in 1830.

By the time that Queen Victoria ascended the throne in 1837, the list of crimes liable to attract the death penalty had effectively been reduced to murder. Yet, despite this, the gallows remained a source of controversy in Victorian Britain and there was a growing unease in liberal quarters surrounding the question of capital punishment. Unease was expressed in various forms, including efforts at outright abolition. Focusing in part on the activities of the Society for the Abolition of Capital Punishment, James Gregory here examines abolitionist strategies, leaders and personnel. He locates the 'gallows question' in an imperial context and explores the ways in which debates about the gallows and abolition featured in literature, from poetry to 'novels of purpose' and popular romances of the underworld. He places the abolitionist movement within the wider Victorian worlds of philanthropy, religious orthodoxy and social morality in a study which will be essential reading for students and researchers of Victorian history.

John Wolffe provides an authoritative account of evangelicalism from the 1790s to the 1840s, making extensive use of primary sources. A compelling book, rich in detail, that will excite history buffs, students and professors, and any reader interested in the development of evangelicalism.

Crime, Policing and Punishment in England, 1660-1914 offers an overview of the changing nature of crime and its punishment from the Restoration to World War 1. It charts how prosecution and punishment have changed from the early modern to the modern period and reflects on how the changing nature of English society has affected these processes. By combining extensive primary material alongside a thorough analysis of historiography this text offers an invaluable resource to students and academics alike. The book is arranged in two sections: the first looks at the evolution and development of the criminal justice system and the emergence of the legal profession, and examines the media's relationship with crime. Section two examines key themes in the history of crime, covering the emergence of professional policing, the move from physical punishment to incarceration and the importance of gender and youth. Finally, the book draws together these themes and considers how the Criminal Justice System has developed to suit the changing nature of the British state.

The Origins of Criminological Theory offers a new sort of theory textbook, both in content and concept. Whereas other texts offer a mainly twentieth century account of criminological theory, this book looks further back, tracing the development of our understanding of crime and deviance throughout the ages, from Ancient Greece right through to the dawn of the rehabilitation ideal. The central objective of this book is to inform readers of the significant role the past has played in our contemporary theories of crime. Core content includes: Justice in Ancient Greece The Dark Ages and innocence The Age of Enlightenment and human nature The Classical School and Utilitarianism The medicalization of crime Biological positivism The birth of rehabilitation In addition to providing a unique approach, the book also has unique authorship. Each chapter is written by an incarcerated author housed at a men’s medium and maximum-security prison in the US. The writers are supported by one or more co-authors: university students who carry out the research for each chapter. This book therefore offers a new way of thinking about theory and makes a significant contribution to convict criminology. It will be of interest to those taking courses in criminological theory, and to programmes such as Inside Out in the US, and the Prison-University Partnerships Network in the UK.

The third book in the Criminalization series examines the constitutionalization of criminal law. It considers how the criminal law is constituted through the political processes of the state; how the agents of the criminal law can be answerable to it themselves; and finally, how the criminal law can be constituted as part of the international order. Addressing the ways in which and the grounds on which types of conduct can be justifiably criminalized, the first four chapters of this volume focus on the questions that arise from a consideration of the political constitution of the criminal law. The contributors then turn their attention to the role of the state, its institutions and officials, and their role not only as creators, enactors, interpreters, and enforcers of the criminal law, but also as subjects of it. How can the agents of the criminal law also be answerable to it? Finally discussion turns to how the criminal law can be constituted as part of an international order. Examining the relationships between domestic laws of different nation-states, and between domestic criminal law and international or transnational law, the chapters also look at the authority and jurisdiction of international criminal law itself, and its relationship to other dimensions of the international order. A vital examination of one of the most important topics in modern criminal legal theory, this volume raises new questions central to the study of the criminal law and offers new suggestions for addressing them.

In the broad context of Christianity as it developed over two millennia, and with special reference to the last three centuries, this discussion finds that Evangelicalism has repeatedly offered a reduced and distorted understanding of the faith. The evangelical outlook is much less scriptural than evangelicals generally assume. When it comes to appreciating the order of creation, our calling to develop integral Christian thinking and living, the religious significance of culture, and the coming of the kingdom, reductionist Evangelicalism struggles with its only rarely acknowledged deficiencies. As a result, we have all too often ended up with a Christianity shorn of its cosmic scope and wide cultural implications, and restricted to institutional church life and the cultivation of private spiritual experience. The consequences are frequently enervating and corrosive. Without disregarding what is important in the past, evangelicals are here challenged to take the Bible much more seriously, and thereby transcend the limitations of their habitual reductionism. Evangelicals are encouraged to embrace an integral and full-orbed understanding of Christian discipleship that will equip the faithful to address the deep and complex challenges of the twenty-first century.