The 1662 Act of Uniformity and the consequent 'ejections' on 24th August (St. Bartholomew's Day) of those who refused to comply with its stringent conditions comprise perhaps the single most significant episode in post-Reformation English religious history. Intended, in its own words, 'to settle the peace of the church' by banishing dissent and outlawing Puritan opinion it instead led to penal religious legislation and persecution, vituperative controversy, and repeated attempts to diversify the religious life of the nation until, with the Toleration Act of 1689, its aspiration was finally abandoned and the freedom of the individual conscience and the right to dissent were, within limits, legally recognised. Bartholomew Day was hence, unintentionally but momentously, the first step towards today's pluralist and multicultural society. This volume brings together nine original essays which on the basis of new research examine afresh the nature and occasion of the Act, its repercussions and consequences and the competing ways in which its effects were shaped in public memory. A substantial introduction sets out the historical context. The result is an interdisciplinary volume which avoids partisanship to engage with episcopalian, nonconformist, and separatist perspectives; it understands 'English' history as part of 'British' history, taking in the Scottish and Irish experience; it recognises the importance of European and transatlantic relations by including the Netherlands and New England in its scope; and it engages with literary history in its discussions of the memorialisation of these events in autobiography, memoirs, and historiography. This collection constitutes the most wide-ranging and sustained discussion of this episode for fifty years.

A collection of nine essays on the context and consequences of the Act of Uniformity of 1662 and the subsequent "Great Ejection," in which around two thousand ministers, teachers, and university fellows gave up their positions rather than submit to the conditions of the Act.

Conflict abounds in the church of Jesus Christ. Reconciliation within the body, however, will not happen with the right 'method' or 'set of principles.' In Making Peace, readers are challenged to place their church and all of its dissension under the Lordship of Jesus Christ.

The classical just war criteria were helpful in a world of soldiers in uniforms with negotiated holidays. But just war no longer proves helpful in a world where small bands of terrorists with modest bundles of cash can do unspeakable terror to unarmed civilians. In this new world, war itself has become dysfunctional. What are the theological, political, and programmatic bases needed to become a peacemaking church? A Just Peace Church seeks to locate a position between pacifism and just war.

How should Christians regard the use of military force? Should they become involved in fighting for their country? Can they not find a better way to settle differences? The author, a biblical scholar, writer, and missionary in Uruguay and Spain, turns to the history of the early church for answers. He notes that the early Christians opposed warfare and military service because of the teachings of Jesus. Jesus taught love for enemies and persecutors. This led the early believers to resist the evils and injustices of their time with nonviolent love and forgiveness. The author then shows how Christians eventually became involved in military life. However, Òbetween [A.D.] 100 and 312 no Christian writers, to our knowledge, approved of Christian participation in warfare. In fact, all those who wrote on the subject disapproved of the practice. You will discover that John Driver writes in clear, concise terms and that he offers food for thought and action.