Reid, W. Stanford. “The Coming of the Reformation to Edinburgh.” Church History 42, 1 (1973): 27-44. Ryrie, Alec. The Gospel and Henry VIII: Evangelicals in the Early English Reformation. Cambridge: Cambridge University Press, 2003.
Henry VIII and his Reformation of the Church in England Henry VIII, in his Reformation of the English Church, was driven mostly by political factors, but also partially by a belief that he was one of the Kings of the Old Testament. Although the initial break with Rome and the dissolution of the monasteries seem to be the work of a monarch who has changed his religious colours, and turned from Catholicism to Protestantism, they were in fact only a means for gaining money and divorce. By 1547, England was still essentially Catholic. Many traditional historians, such as G. R. Elton and A. G. Dickens, believe that the Church originally came under attack in 1529 because the laity were not satisfied with its work. According to Elton, 'If one thing can be said of the English people early in the sixteenth century it is that they thought little of priests.'
Garden City, NY: Doubleday, 1985. New Revised Standard Version Bible. New York: Oxford University Press, 1989. Paul J. Achtmeier, ed., HarperCollins Bible Dictionary. San Francisco: HarperSanFrancisco, 1996.
"Medieval Christmas" History Today 3b (1986): 31-39 Oneil, Mery R. "Superstition" The Encylopedia of Religion. Macmilan Publishing Company, New York, 1987. Stock, Robert D. "Dionysus, Christ, and C. S. Lewis" Christianity and Literature 43 (1985): 7-13. Wilken, Robert L. The Cristaians As The Romans Saw Them. Yale Univerity Press, New Haven and London, 1984.
"The Reformation and the Creation of the Church of England, 1500- 1640." In The Oxford Illustrated History of Tudor & Stuart Britain, edited by John Morrill. Oxford: Oxford University Press, 1996. Sheils, W. J. The English Reformation.
London: Routledge, 2002. 3. Olin, John C. Luther, Erasmus, and the Reformation: a Catholic-Protestant reappraisal. New York: Fordham University Press, 1969. 4.
The Second Great Awakening, the religious revivalist movement of the late eighteenth and early nineteenth centuries, ignited not only a religious revolution that transformed the American landscape, but it also developed and cemented the individualistic ideologies that have driven American thought in subsequent generations. At its core, the Second Great Awakening was a religious response to the uncertainty of the period. The nation at the time was redrawing its boundaries westward to accommodate the booming population. The established Protestant denominations of the day, the Congregationalists and Anglicans, had failed to create their much desired religious utopias and discontent in their traditional beliefs set in. Through the means of renewed religious enthusiasm, a movement spread throughout the young nation seeking to reverse the spiritual apathy that had set in many of its Christian adherents.
Before the Reformation, the Catholic Church did not believe that everyday world activities had a religious significance. As a result of Luther these world activities were quite important in adhering to God's wishes. Rather than devote one's life to worshipping God through prayer, and instead of sacrificing all worldly goods to follow Christ, the Protestants believed that the task of every person is to fulfill (to the best of his/her ability) their tasks on earth. This unique conception of the word "calling" was developed by Luther during his first active decade as a reformer. At first he believed, like many other theologians, that everyday world activities were activities of the flesh.
“Corinth” and “First Corinthians” The Zondervan Pictorial Encyclopedia of the Bible Grand Rapids: Michigan, 1975. Guthrie, Donald New Testament Introduction United States, December 1975. Henderson, Charles “Christianity – General” 2005, 14 March, 2005. “History of the Book of First Corinthians” 2003, 14 March, 2005. < http://1corinthians.jesusanswers.com/ > Lenski, R.C.H.