Editing Lord of Misrule (section)

== Decline of the custom in Britain ==
[[File:Inside St Johns East Dulwich.jpg|thumb|The [[Oxford Movement]] and writings by authors such as [[Charles Dickens]] brought the religious and family oriented aspects of [[Christmastide]] to the forefront of the celebration, cementing popular traditions that are maintained to this day<ref name="Rowel1993"/>]]
With the rise of the [[Puritan]] party in the 17th century [[Church of England]], the custom of the Lord of Misrule was outlawed as it was deemed "disruptive"; even after the [[Restoration (England)|Restoration]], the custom remained banned and soon became forgotten.<ref name="Jeffrey">{{cite book|last=Jeffrey|first=Yvonne|title=The Everything Family Christmas Book|date=17 September 2008|publisher=Everything Books|language=en|isbn=9781605507835|pages=46–}}</ref> In the early 19th century, the [[Oxford Movement]] in the [[Anglican Church]] ushered in "the development of richer and more symbolic forms of worship, the building of neo-Gothic churches, and the revival and increasing centrality of the keeping of Christmas itself as a Christian festival" as well as "special charities for the poor" in addition to "special services and musical events".<ref name="Rowel1993">{{cite journal|last=Rowell|first=Geoffrey|date=December 1993|journal=[[History Today]]|volume=43|issue=12|quote=There is no doubt that A Christmas Carol is first and foremost a story concerned with the Christian gospel of liberation by the grace of God, and with incarnational religion which refuses to drive a wedge between the world of spirit and the world of matter. Both the Christmas dinners and the Christmas dinner-carriers are blessed; the cornucopia of Christmas food and feasting reflects both the goodness of creation and the joy of heaven. It is a significant sign of a shift in theological emphasis in the nineteenth century from a stress on the Atonement to a stress on the Incarnation, a stress which found outward and visible form in the sacramentalism of the Oxford Movement, the development of richer and more symbolic forms of worship, the building of neo-Gothic churches, and the revival and increasing centrality of the keeping of Christmas itself as a Christian festival. ... In the course of the century, under the influence of the Oxford Movement’s concern for the better observance of Christian festivals, Christmas became more and more prominent. By the later part of the century cathedrals provided special services and musical events, and might have revived ancient special charities for the poor – though we must not forget the problems for large: parish-church cathedrals like Manchester, which on one Christmas Day had no less than eighty couples coming to be married (the signing of the registers lasted until four in the afternoon). The popularity of Dickens' A Christmas Carol played a significant part in the changing consciousness of Christmas and the way in which it was celebrated. The popularity of his public readings of the story is an indication of how much it resonated with the contemporary mood, and contributed to the increasing place of the Christmas celebration in both secular and religious ways that was firmly established by the end of the nineteenth century.|access-date=28 December 2016|language=en|url=http://www.historytoday.com/geoffrey-rowell/dickens-and-construction-christmas|title=Dickens and the Construction of Christmas}}</ref> [[Charles Dickens]] and other writers helped in this revival of the holiday by "changing consciousness of Christmas and the way in which it was celebrated" as they emphasized family, religion, gift-giving, and social reconciliation as opposed to the historic revelry common in some places.<ref name="Rowel1993"/>