Why this work is in the frame
A frame that forgets how it found something cannot be audited. These are the routes that admitted this work.
Bibliographic record
Abstract
Abstract The book makes an implicit judgement that the religious culture that emerged in Scotland at the end of the sixteenth century was widely analogous to the Puritanism that dominated the Church of England at the same time, though with the significant distinction that in Scotland, Presbyterianism was more successful than south of the Tweed. Scottish Puritan writers, mainly clergy, of course, and including as in England, both Presbyterians and most Episcopalians, began to produce significant amounts of practical piety around 1590, both evoking and supplying a kind of lay piety that emphasized an emotional religious content. Central to this piety was the Word, the Bible, and also the sermons and literature that divines prepared for pulpit and press—enhanced by a strong attachment to the sacraments, and particularly to the Lord's Supper. Laymen and laywomen were urged to engage in Bible reading, meditation, prayer, Sabbath observance, family devotional activities and attendance of celebrations of the Lord's Supper, even in parishes other than their own. The inner life typically included a shattering experience of conversion and a striving for a sense of assurance that God had indeed included one amongst the limited numbers of the elect. Women not less than men were the objects of pastoral concern and the feminine formed an essential part of the discourse of divinity. The notion of the covenant was linked indissolubly to this theology, though differing conceptions of covenant—national and personal—did not mesh well and thus inscribed a deep tension upon Scottish Puritanism. The author raises a question as to whether this emotional and conversion‐based piety was reconcilable with the sense of a nation in a covenantal relationship with God, and whether the National Covenant of 1638 represented a fulfilment or a betrayal of the divinity of the previous two generations during which Protestant divines had offered very little by way of resistance theory. But this outlook was quickly awakened after the prayer book riots of July 1637.
Fetched live from OpenAlex and de-inverted. Abstracts are not stored in this database: the inverted indexes are 8.6 GB of the frame’s 9.3 GB of text, and the host has 13 GB free.
Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.000 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.000 | 0.000 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.000 | 0.000 |
| Research integrity | 0.000 | 0.000 |
| Insufficient payload (model declined to judge) | 0.292 | 0.013 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from it