In the seventeenth-century English Atlantic, religious beliefs and practices played a central role in creating racial identity. English Protestantism provided a vocabulary and structure to describe ...and maintain boundaries between insider and outsider. In this path-breaking study, Heather Miyano Kopelson peels back the layers of conflicting definitions of bodies and competing practices of faith in the puritan Atlantic, demonstrating how the categories of white, black, and Indian developed alongside religious boundaries between Christian and heathen and between Catholic and Protestant.Faithful Bodiesfocuses on three communities of Protestant dissent in the Atlantic World: Bermuda, Massachusetts, and Rhode Island. In this puritan Atlantic, religion determined insider and outsider status: at times Africans and Natives could belong as long as they embraced the Protestant faith, while Irish Catholics and English Quakers remained suspect. Colonists interactions with indigenous peoples of the Americas and with West Central Africans shaped their understandings of human difference and its acceptable boundaries. Prayer, religious instruction, sexual behavior, and other public and private acts became markers of whether or not blacks and Indians were sinning Christians or godless heathens. As slavery became law, transgressing people of color counted less and less as sinners in English puritans eyes, even as some of them made Christianity an integral part of their communities. As Kopelson shows, this transformation proceeded unevenly but inexorably during the long seventeenth century.
This volume is the first attempt to assess the impact of both humanism and Protestantism on the education offered to a wide range of adolescents in the hundreds of grammar schools operating in ...England between the Reformation and the Enlightenment. By placing that education in the context of Lutheran, Calvinist and Jesuit education abroad, it offers an overview of the uses to which Latin and Greek were put in English schools, and identifies the strategies devised by clergy and laity in England for coping with the tensions between classical studies and Protestant doctrine. It also offers a reassessment of the role of the 'godly' in English education, and demonstrates the many ways in which a classical education came to be combined with close support for the English Crown and established church.
One of the major sources used is the school textbooks which were incorporated into the 'English Stock' set up by leading members of the Stationers' Company of London and reproduced in hundreds of thousands of copies during the seventeenth and eighteenth centuries. Although the core of classical education remained essentially the same for two centuries, there was a growing gulf between the methods by which classics were taught in elite institutions such as Winchester and Westminster and in the many town and country grammar schools in which translations or bilingual versions of many classical texts were given to weaker students.
The success of these new translations probably encouraged editors and publishers to offer those adults who had received little or no classical education new versions of works by Aesop, Cicero, Ovid, Virgil, Seneca and Caesar. This fascination with ancient Greece and Rome left its mark not only on the lifestyle and literary tastes of the educated elite, but also reinforced the strongly moralistic outlook of many of the English laity who equated virtue and good works with pleasing God and meriting salvation.
Modern megacities are becoming spaces where religious processes unfold most actively. And this poses the problem of studying the functioning of religion in urban space. Cities always were religious ...centers, religion defined social behavior, but the specificity of the urban way of life left its mark on religion and influenced religious evolution. This article attempts to explore the interaction of religion and the urban environment in its wide historical context. The conditions for the existence of a historical religion (Christianity) in a medieval European city contributed to the transition of religion to a new stage of historical evolution - to the emergence of an “early modern religion” (Protestantism), which led to a radical disenchantment of the social world and the concentration of religiosity in the human inner world. A new type of religiosity, embodied in Protestantism, has become one of the factors contributing to the modernization process.
Two novels by Georges Gros, Lo Batèu de pèira and Ieu, Bancel, allow us to identify the links of their author with the Protestantism which marked his childhood in Nîmes, and to reflect on the ...delicate question of the links that can exist between this Protestantism, both religion and memory, and literary creation.
Moluccan people arrived in the Netherlands in 1951, as a result of the complicated process of the decolonization of Indonesia. A situation of permanent waiting and political disappointment resulted ...in this growing Moluccan community remaining. The Moluccan Protestant church reflects the migration experience and generational developments. The Moluccan churches face a decrease in membership and a lack of youth. The Malay language, the adherence to strict, liturgical rules and the unchanging, ‘old-fashioned’ character are possible causes. The challenges result in transformations of the Moluccan Protestant landscape. Moluccan Christians move to evangelical denominations. Here, they appreciate another style of worship against the background of traditional religious roots that cross into the ethnic-cultural domain. In turn, Moluccan Protestant churches experiment with bi- or tri-lingual services and hymns, with a broader range of instruments that accompany congregational singing (including trad-itional Moluccan instruments) and with different styles of song and service. This article discusses the appropriation or borrowing of practices within the Moluccan Protestant landscape. I aim to shed light on generational differences, relations and conflicts. I argue that both inter- and intra-religious borrowing as appropriation is a helpful perspective for analysing religious transformation and embodied religiosity.
Dieses Open-Access-Buch führt in das noch relativ junge Konzept des gerechten Friedens ein. Es verhandelt seine drei Grundpfeiler: das Verständnis einer Friedensordnung als Rechtsordnung, die ...Beschränkung militärischer Gewalt zur Rechtsdurchsetzung sowie den Vorrang ziviler Konfliktbearbeitung. Dabei nimmt die Autorin konzeptinhärente Ambivalenzen und bestehende Dissense in den Blick und zeigt Perspektiven eines Umgangs mit friedensethischen Ambiguitäten auf. Abschließend reflektiert sie den Anspruch der Kirchen, mit dem gerechten Frieden als christliches Leitbild ein Orientierungswissen für Politik und Gesellschaft bieten zu können.
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