Index to my Religion Posts

Since many readers following the recent crypto-calvinism discussion are likely new to QL, I thought that before writing anything new I would do well to introduce them to my older hypotheses on religion and cladistics.

  1. On shifting factions in the English Civil War (skip to central section, Theology ≠ Ecclesiology); do not jump to assumptions about the constellation of positions a given tradition holds, as these positions likely have only a historical and political coherence rather than a logical coherence. On this point see also:
    • Gramsci on hegemony
    • §§D-F of On Conspiratorial Thinking, on ways that groups come to align their positions for the sake of conformity
    • For a non-theological example of these dynamics, see the discussion of defending one’s ideological allies here (final section, Last Stand of the Anglo-Saxons)
  2. Phylogeny of the English Church, tendencies in the Anglican Church from Henry VIII to the Hanoverian Succession
  3. The New England Puritans, who branched off from the motherland before the Royalist/Roundhead dispute acquired its characteristic form. I draw the lesson that the zealous should not design a society which will founder if future generations exhibit less zealotry than the founders.
    • Relevance to the cladistic analysis of Calvinism summarized in one paragraph here.
    • Addition: Originally I was under the impression that the main trend towards heterodox theology in New England was imposed on Boston as a London export only after it began to flourish among the English. Further research suggests migrations directly from Transylvania, Hungary, and Poland to New England during the Counter-Reformation are not as improbable as I had thought.
  4. Healthy religions are integrated into communal life in a way that makes “toleration,” as a true alternative to capitulation to heresy, incoherent or question-begging.
  5. Religion and Informal Power – with special attention to the use of doctrine as signals of confessional alignment, and the protection of allied confessions as credible signals of commitment.
    • This is a special, religious case of the accretion of informal powers begun here (and simplified earlier this week in Revolts and Riots)
    • The analysis of informal power as it pertains to liturgical functions, specifically, was the topic of the non-historical sections of the English Civil War post (and the follow-up); and I consider the same point from a more abstract point of view (i.e., the truth of publicly shared ideals) in Leeches, Lies, and Purity Spirals
  6. Pre-Christian: the irritating conflation of Judaeans and Judaism. See also:
  7. Conceptual rather than historical points:
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