Peter Pavel Vergerij mlajši je svoja »Dopisa papeškega tajnika« (Duae actiones secretarii pontificii) oblikoval kot namišljeno živo razpravo, namenjeno papežu Pavlu IV. Satirični razpravi, ki jima je ...Vergerij nekaj let kasneje dodal še tretji spis, v nobenem pogledu ne predstavljata vrhunca Vergerijevega literarnega ustvarjanja, vendar jima brez težav uspe ustvariti vtis, da gre za povsem resno debato na temo stvarnih dilem, povezanih s Tridentinskim koncilom. Te so bile v času njunega nastanka bolj ali manj fiktivne narave - ne po avtorjevi krivdi, pač pa zaradi zunanjih okoliščin, predvsem Pavlovega odpora do Tridentinskega koncila. Medtem ko prva razprava izkazuje Vergerijevo »politično in strokovno poreklo«, pa druga razprava brez zadržkov odpira ne le vprašanja verskih trenj, temveč tudi vprašanje morebitne vojne, ki bi sledila ponovnemu sklicu koncila, pri čemer ima njegovo razmišljanje tudi izrazito nacional(istič)ne razsežnosti. Te Vergeriju kot nekdanjemu papeškemu nunciju pred njegovim odhodom iz Italije sicer niso mogle biti tuje, a jih kot humanistični univerzalist še ni mogel ponotranjiti (in jih bržkone ni ponotranjil niti kasneje). Pričujoči prispevek tematizira obe Vergerijevi razpravi in skuša odpreti nekaj vprašanj o tem, kaj je avtorja motiviralo pri njunem nastanku.
Focuses on the juvenile missionary magazine as one element of religious material culture. Argues that these magazines embedded settler young folk in their own locale, simultaneously reinforcing ...British Protestant perceptions and discourses and providing a means by which they might actively or mentally engage with that wider world of difference. Uses representative examples to ask two leading questions: how did these magazines evolve? And how can we usefully read them, in terms of both their historical context and their function as historical sources for juvenile religion and for childhood history more broadly conceived? Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
Derived from the Latinabiectus, literally meaning "thrown or cast down," "abjection" names the condition of being servile, wretched, or contemptible. In Western religious tradition, to be abject is ...to submit to bodily suffering or psychological mortification for the good of the soul. InCast Down: Abjection in America, 1700-1850, Mark J. Miller argues that transatlantic Protestant discourses of abjection engaged with, and furthered the development of, concepts of race and sexuality in the creation of public subjects and public spheres.
Miller traces the connection between sentiment, suffering, and publication and the role it played in the movement away from church-based social reform and toward nonsectarian radical rhetoric in the public sphere. He focuses on two periods of rapid transformation: first, the 1730s and 1740s, when new models of publication and transportation enabled transatlantic Protestant religious populism, and, second, the 1830s and 1840s, when liberal reform movements emerged from nonsectarian religious organizations. Analyzing eighteenth- and nineteenth-century conversion narratives, personal narratives, sectarian magazines, poems, and novels, Miller shows how church and social reformers used sensational accounts of abjection in their attempts to make the public sphere sacred as a vehicle for political change, especially the abolition of slavery.
Christian denominations generally viewed the social and ideological changes that occurred throughout the nineteenth century as crises and therefore perceived modern literature as a manifestation of ...decadence. Due to their diverse rootedness within Hungary’s social and political life, each denomination reacted distinctively to the phenomena of the modern. This paper describes the different reactions of the Catholic and Protestant Churches and examines their social background by analyzing the denominational and literary conditions of Hungary at the end of the nineteenth and the beginning of the twentieth century. Obviously, both the Catholic and Protestant Churches needed to modernize their social and cultural institutions in order to regain their former social bases: until 1920, however, this effort yielded no valuable results, primarily because their attempts to create a denominational version of modern literature was subordinated to the requirements of religious morality and thus was not capable of achieving artistic autonomy.
In der vorliegenden Studie steht der Sprachgebrauch in protestantischen Missionspublikationen im Mittelpunkt. Die Autorin arbeitet die diskursiven und medialen Strategien der Legitimierung ...schwedischer Mission in Afrika und Asien um 1900 heraus und stellt dar, wie die Verflechtung religiöser, christlicher Ideen mit kolonialistischen, rassistischen Überlegenheitsvorstellungen dazu beitrug, Mission zu rechtfertigen.
For Australian and New Zealand children in the early decades of the 20th century, much of their learning about the Pacific Islands came through missionary material, often aimed directly at them. This ...paper examines the representation of Pacific peoples and societies in a number of monthly journals, sections within adult journals, books and plays designed to enthuse Sunday school children and educate them about missionary activity. Early attempts were ponderous, but Australasian societies soon followed the example of the London Missionary Society's News from Afar (available through Australian Congregational churches), which included adventure stories about children in India, China and the Pacific; news of the various John Williams ships; competitions; specialised artwork; and a generally child-friendly philosophy. Few were as successful, but some imaginative attempts were made by Methodist, Presbyterian and Anglican authorities to encourage Australian and New Zealand children to identify with the missionary needs of the Pacific.
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Luther's 95 Theses begin and end with the concept of suffering, and the question of why a benevolent God allows his creations to suffer remains one of the central issues of religious thought. In ...order to chart the processes by which religious discourse relating to pain and suffering became marginalized during the period from the Renaissance to the end of the seventeenth century, this book examines a number of works on the subject translated into English from (mainly) Spanish and Italian. Through such an investigation, it is possible to see how the translators and editors of such works demonstrate, in their prefaces and comments as well as in their fidelity or otherwise to the original text, an awareness that attitudes in England are different from those in Catholic countries. Furthermore, by comparing these translations with the discourse of native English writers of the period, a number of conclusions can be drawn regarding the ways in which Protestant England moved away from pre-Reformation attitudes of suffering and evolved separately from the Catholic culture which continued to hold sway in the south of Europe.
The central conclusion is that once the theological justifications for undergoing, inflicting, or witnessing pain and suffering have been removed, discourses of pain largely cease to have a legitimate context and any kind of fascination with pain comes to seem perverse, if not perverted. The author observes an increasing sense of discomfort throughout the seventeenth century with texts which betray such fascination. Combining elements of theology, literature and history, this book provides a fascinating perspective on one of the key conundrums of early modern religious history.
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