Academic literature on the topic 'Church history, juvenile literature'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Church history, juvenile literature.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Church history, juvenile literature"
1
Lowe, Bronwyn Margaret. "The Historical-Cultural Value of the Juvenile Collection: The McLaren Collection at the University of Melbourne and its Girls’ Books." Papers: Explorations into Children's Literature 22, no. 1 (2012): 56–67. http://dx.doi.org/10.21153/pecl2012vol22no1art1126.
Full textAbstract:
In the last fifty years special collections of children’s books have received increasing attention from scholars who have started to realise the value of these books as literary and historical documents. Collections of children’s books in academic libraries across the world1 provide a sampling of the types of books children would have read in a particular period or country. The McLaren Collection of children’s books, held in the Baillieu Library at the University of Melbourne, is valuable for its varied range of children’s books. This important collection was assembled by Ian McLaren (1912- 2000), a chartered accountant and Member of Parliament who also took a particular interest in book collecting during his long and varied career. His collection comprises over 50,000 items on Australian politics, history and literature. While the majority of his collection is held by the Baillieu Library, the National Library of Australia holds his collection of local histories, church histories, business histories and organizational histories. Approximately 5000 books in the McLaren collection were classified by him as children’s books, and they are all held at the Baillieu Library. This article will consider the importance of collections of children’s books in the university library generally, and why they can be of use to scholars. It will then address the McLaren collection specifically, creating a small sampling of girls’ books from the collection to discuss the sort of books Australian girls would have been reading in the first half of the twentieth century, and the views and values that authors of this period wanted to pass on to girls. These will be used to address a broader discussion of the historical-cultural value of girls’ books in the collection.
2
Silva, José Luís Coelho da, Ana Sofia Afonso, and Miguel Durães. "Ciência-Religião no caso de Galileu Galilei: Que relações veiculadas na literatura infantil e juvenil?" História da Ciência e Ensino: construindo interfaces 20 (December 29, 2019): 275–88. http://dx.doi.org/10.23925/2178-2911.2019v20espp275-288.
Full textAbstract:
Resumo A História da Ciência tem revelado uma relação entre Ciência e Religião pautada pela complexidade, constatando-se a mudança das fronteiras entre estas duas esferas ao longo dos tempos e afirmando-se a impossibilidade de compreender o modo como se relacionam se desenquadradas dos respetivos contextos históricos sob o risco de se gerarem artificialismos ou anacronismos. A relação entre Galileu e a Igreja Católica é, entre outros, um caso exemplificativo. Neste contexto e sabendo-se que esta relação é abordada em livros de literatura infantil e juvenil, emerge a importância de refletir sobre o modo como estes livros induzem uma visão da relação Ciência-Religião. A definição do objetivo de investigação – Identificar o tipo de relação Ciência- Religião veiculada em livros de literatura infantil e juvenil publicados em Portugal sobre a vida e obra de Galileu Galilei – determina o recurso à técnica de análise de conteúdo, em função de categorias definidas a priori, e aplicada a um corpus de análise constituído por dez livros. A análise efetuada mostra que é veiculada predominantemente uma visão simplista da relação Ciência-Religião, reforçando um posicionamento popular de conflito permanente. Revela-se importante refletir sobre a pertinência da exploração da relação Ciência-Religião nestes livros, considerando não só a relação entre a sua complexidade e o nível etário e os conhecimentos dos destinatários mas também a necessidade de evitar veicular visões deformadas. Palavras-chave: Relação Ciência-Religião, Galilei Galilei, Literatura infantil e juvenil Abstract The history of Science has shown a complex relation between Science and Religion. It has put in evidence how the borders between these two spheres have been changing throughout time, and has stated the importance of the historical contexts to understand the interplay between them. Indeed, neglecting these historical contexts increases the risk of creating artificialism or anachronism. The relation between Galileo and the Catholic Church is, among others, an exemplary case. In this case, and because this relation is approached in children and youth’s literature, it is important to reflect on how these books induce a vision of the relation Science-Religion. The aim of the study – to identify the type of relation Science-Religion covered in children and youth’s books published in Portugal about the life and work of Galileo Galilei – implies the use of a content analysis technique, in which a priori categories were defined and employed in a corpus of analysis composed by ten books. Data analysis shows that the books often cover a simplistic vision of the relation Science-Religion, which reinforce the popular perspective of permanent conflict. It is important to reflect on the relevance of exploring the relation Science-Religion in this type of books. This requires to have in consideration not only the complexity of the relations, the age and knowledge of the readers, but also the need to avoid covering deformed visions. Keywords: Relation Science-Religion, Galileo Galilei, Children and Youth ́s literature
3
Boyarin, Daniel. "The Talmud meets church history." diacritics 28, no. 2 (1998): 52–80. http://dx.doi.org/10.1353/dia.1998.0011.
Full text
4
Stanley, Brian. "‘Missionary Regiments for Immanuel’s Service’: Juvenile Missionary Organization in English Sunday Schools, 1841-1865." Studies in Church History 31 (1994): 391–403. http://dx.doi.org/10.1017/s0424208400013000.
Full textAbstract:
Juvenile associations in aid of foreign missions made their appearance both in the Church of England and in the Nonconformist churches in the wake of the successful campaign in 1813 to modify the East India Company charter in order to open British India to evangelical missionary work. The fervour which the campaign engendered led to the formation of numerous local associations in support of the missionary societies. In some cases these associations had juvenile branches attached. However, until the 1840s children’s activity in aid of foreign missions was relatively sporadic. Children’s missionary literature was almost non-existent. Such children’s missionary activity as did take place was confined largely to the children of church and chapel congregations; before the 1840s there was little perception of the vast potential for missionary purposes of the Sunday-school movement.
5
Smith, Nigel. "Literature and Church Discipline in Early Modern England." Studies in Church History 43 (2007): 317–30. http://dx.doi.org/10.1017/s0424208400003302.
Full textAbstract:
That English literature is suffused with religion is news to no one; the English language is throughout history part of the structure of the Church or churches. But there is a way in which Church history and English literature have been missing each other for a good many years. This is in part because, until recently, religion in literature has been the preserve of relatively small groups of enthusiasts with partisan views. Their work has appeared unattractive or irrelevant to a largely secular mainstream that has been preoccupied with the ‘political’ (as opposed to the religious) in early modern literary studies (this is especially so with regard to the drama). But we now have an account of Church history that is more sophisticated and variegated, more attuned to confessional variety and its politics, local and national. This is crying out for engagement with literary studies in ways that literary scholars would find compelling, not least in offering many solutions to the kinds of questions they have come to ask. To some extent the dialogue has already begun, and indeed several exemplary studies are cited in what follows. Nonetheless, we are at the beginning of what may well be a long and extremely fruitful interdisciplinary encounter.
6
Mohr, Adam. "Faith Tabernacle Congregation and the Emergence of Pentecostalism in Colonial Nigeria, 1910s-1941." Journal of Religion in Africa 43, no. 2 (2013): 196–221. http://dx.doi.org/10.1163/15700666-12341249.
Full textAbstract:
Abstract Faith Tabernacle literature first spread into the Christian community in Lagos from Western Ghana in the 1910s. By at least 1917 Faith Tabernacle literature was being read in Lagos, and the first formal branch was established in Lagos in 1920. During the early 1920s Faith Tabernacle literature was being spread throughout Nigeria as Faith Tabernacle members traveled across the colony as labor migrants, leading to the rapid spread of the church, particularly in the major cities. By early 1929 Faith Tabernacle had established 61 branches in Nigeria with over 1,200 members. However, due to the schisms of 1925 and 1929, many Faith Tabernacle leaders, members, communicants, and entire congregations left the church to establish the first Pentecostal denominations in Nigeria, which were the Apostolic Faith (1928), the Apostolic Church (1931), the Assemblies of God (1939), and the Christ Apostolic Church (1941).
7
Humphries, Mark. "Church Fathers." Classical Review 49, no. 1 (1999): 84–87. http://dx.doi.org/10.1093/cr/49.1.84.
Full text
8
Ireland, Stanley. "Church Parade." Classical Review 51, no. 2 (2001): 286–88. http://dx.doi.org/10.1093/cr/51.2.286.
Full text
9
Mueller, Joseph G. "Marriage and Family Law in the Ancient Church Order Literature." Journal of Legal History 40, no. 2 (2019): 203–21. http://dx.doi.org/10.1080/01440365.2019.1625219.
Full text
10
Winship, Michael P., and Francis Bremer. "Did John Davenport's Church Require Conversion Narratives for Church Admission?: A Challenge." New England Quarterly 87, no. 1 (2014): 132–46. http://dx.doi.org/10.1162/tneq_a_00347.
Full textAbstract:
Two scholars debate whether John Davenport, pastor of the New Haven church (1638–67), required that a prospective church member offer a personal account of the workings of God's saving grace in him/her to be granted church membership, a matter that, in its broader implications, has significant importance for puritan studies.
Dissertations / Theses on the topic "Church history, juvenile literature"
1
Geiter, Steffan James. "The Church, State, and Literature of Carolingian France." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etd/3076.
Full textAbstract:
This thesis examines the eighth century rise in power of the Carolingian Church and the Carolingian dynasty through an early promise of religious revival, monarchial revival, and increased Papal power. Such aims gained the Carolingians a powerful in the Church. Aided by Boniface (672-754 AD) and the Church, the Carolingians replaced the Merovingians in Francia. In conjunction with this revival, Church scholars dictated a reformation of kingship in treatises called the Speculum Principum. A king’s position became tremulous when they strayed from these rules, as it betrayed their alliance. Ultimately, Louis the Pious (778-840 AD) faced deposition after they disagreed on his appointments and adherence to the ideologies of the Speculum Principum.
2
Livermore, Christian. "Revenants from the Church to literature." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/7914.
Full textAbstract:
Factual accounts of revenants – the risen dead – seized the medieval imagination in the early eleventh century, and were recorded by serious historians and ecclesiastics as true. They then began to appear in secular imaginative literature and art, growing progressively more elaborate and frightening throughout the Middle Ages whilst retaining many of the religious overtones expressed overtly in the ecclesiastic tales. By the early modern and modern period, the tales were removed from any overt religious context and were told as purely imaginative literature. The academic half of this thesis explores the influence on the tales of the Christian doctrine of resurrection and the cult of the body of Christ and of the saints, then traces the migration of those tales into imaginative literature from the Middle Ages to the present. It identifies key motifs from the medieval chronicles and imaginative literature that continue to appear in modern stories, and explores the extent to which Christian eschatology altered perceptions of the dead and why, in an increasingly secular context, fascination with such tales continued into modern literature, what part fear of death played throughout this period, and how that fear was expressed, first in an ecclesiastical context, then in imaginative literature through horror stories. The creative half of my thesis is a literary fiction novel updating a medieval revenant tale, the Legend of the Three Living and the Three Dead, to twenty-first century New England.
3
Havenhand, Jonathan Neil. "The physiological ecology and life history strategies of the nudibranch molluscs 'Adalaria proxima' (Alder & Hancock) and 'Onchidoris muricata' (Müller) (Gastropoda: Opisthobranchia)." Thesis, University of St Andrews, 1987. http://hdl.handle.net/10023/2708.
Full textAbstract:
This study investigated the physiological ecology, larval biology and population genetics of the nudibranch molluscs Adalaria proxima (A & H) and Onchidoris muricata (Müller). These two species are annual, simultaneous hermaphrodites and are ecologically very similar with the exception that A. proxima reproduces by means of pelagic lecithotrophic larvae whereas Omuricata has long-term planktotrophic larvae. The aim of the study was therefore to determine the selective pressures which resulted in the evolution of different larval types in these two species, and to ascertain the ecological and population genetic consequences thereof. Simple energy budgets comprising the major components (consumption, growth, respiration and reproduction) were constructed for laboratory populations of each species. In both A. proxima and O. muricata, feeding rate displayed an asymptotic increase with body size. Mean feeding rates of A. proxima were greater than those of comparable O. muricata individuals, and overall assimilation efficiency was higher in A. proxima than in O. muricata. This difference was reflected in the somatic growth rates which were correspondingly greater in A. proxima than in O. muricata. Net growth efficiencies were broadly comparable between the two species, however, growth of A. proxima was approximately linear over' time whilst that of O. muricata displayed a curvilinear, almost exponential, pattern. This is interpreted as demonstrating that some form of constraint (possibly feeding rate) operated on the growth rates of A. proxima but not on those of O. muricata. Respiration rates were found to be relatively constant within given animals, but significant differences were found between individuals. The allometry of respiration rate was not constant; Omuricata demonstrated a more rapid increase in respiration rate with increasing body size than did A. proxima. Individual variations in respiration rate did not reflect variations in the energy partitioned to either growth or reproduction. Reproductive patterns in the two species were dissimilar. A. proxima laid fewer spawn masses containing fewer, larger ova than those laid by O. muricata individuals. In addition, the spawning period of A. proxima was shorter than that of O. muricata (60 days and 105 days respectively). Both species exhibited a similar (proportional) degree of somatic catabolism over these periods. The consequently more rapid "degrowth" of A. proxima is interpreted as the necessary utilization of an energy resource (i. e. the soma) caused by an inability to meet the energy demands of reproduction through feeding alone. This was not the case in Oanuricata individuals which exhibited a much smaller maximum body size and were able to feed at a sufficiently rapid rate to maintain reproduction. In the latter case, the longer reproductive period served to maximise the total reproductive output. Several different measures of "Reproductive Effort" (RE) were calculated. These generally indicated that the RE of Omuricata was considerably greater than that of A. proxima. Although such differences have been used in the literature to classify the respective costs of different larval types or "reproductive strategies", the variability of the RE's obtained from the different measures used here has led to the suggestion that the general lack of association between RE and reproductive strategy which has been reported elsewhere may (partially) be attributable to the different measures of RE employed in different studies. Studies of the embryonic and larval period showed that the egg-to-juvenile period of O. muricata was approximately 50% longer than that of A. proxima. This difference was primarily attributable to the extended pelagic development of O. muricata larvae. Estimates of the degree of dispersal, and hence gene-flow, between populations of these species were tested by investigating the biochemical genetics of such populations. No data were available for O. muricata, but A. proxima populations proved to be more genetically heterogeneous than had been expected. It is therefore concluded that actual pelagic dispersal may be considerably abbreviated over that expected on the basis of larval culture data alone. A model is developed to explain the possible consequences of different egg-to-juvenile periods (which accrue from different larval types) on both the ecology of the benthic adult, and on overall energy partitioning to reproduction. However, although (probable) proximate causes and effects of the different reproductive traits exhibited by A. proxima and Oanuricata are shown, it has not been possible to determine the exact selective pressures which caused A. proxima to diverge from the ancestral "O. muricata" stock through the evolution of a pelagic lecithotrophic larva.
4
Weimer, David E. "Protestant Institutionalism: Religion, Literature, and Society After the State Church." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493395.
Full textAbstract:
Even as the Church of England lost ground to political dissent and New England gradually disestablished its state churches early in the nineteenth century, writers on both sides of the debates about church establishments maintained their belief in religion’s role as a moral guide for individuals and the state. “Protestant Institutionalism” argues that writers—from Herman Melville and Harriet Beecher Stowe to George Eliot and Elizabeth Gaskell—imagined through literature the institutions that would produce a religiously sound society as established churches began to lose their authority. Drawing on novels and poems as well as sermons and tracts about how religion might exist apart from the state, I argue that these authors both understood society in terms of institutions and also used their literature to imagine the institutions—such as family, denomination, and nation—that would provide society with a stable foundation. This institutional thinking about society escapes any literary history that accepts Protestant individualism as a given. In fact, although the US and England maintained different relationships between church and state, British authors often looked to US authors for help imagining the society that new forms of religion might produce precisely in terms of these institutions. In the context of disestablishment we can see how the literature of the nineteenth century—and nineteenth-century novels in particular—was about more than the fate of the individual in society. In fact, to different degrees for each author, individual development actually relies on the proper understanding of the individual’s relationship to institutions and the role those institutions play in supporting societyEnglish
5
Zakarian, David. "The representation of women in early Christian literature : Armenian texts of the fifth century." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:8853f6e0-060d-4366-89ab-945584bf2029.
Full textAbstract:
In recent decades there has been a growing scholarly interest in the representation of women in early Christian texts, with the works of Greek and Latin authors being the primary focus. This dissertation makes an important contribution to the existing scholarship by examining the representation of Armenian women in the fifth-century Christian narratives, which have been instrumental in forging the Christian identity and worldview of the Armenian people. The texts that are discussed here were written exclusively by clerics whose way of thinking was considerably influenced by the religious teachings of the Greek and Syriac Church Fathers. However, as far as the representation of women is concerned, the Greek Fathers' largely misogynistic discourse did not have discernible effect on the Armenian authors. On the contrary, the approach developed in early Christian Armenian literature was congruous with the more liberal way of thinking of the Syriac clerics, with a marked tendency towards empowering women ideologically and providing them with prominent roles in the male-centred society. I argue that such a representation of women was primarily prompted by the ideology of the pre-Christian religion of the Armenians. This research discusses the main historical and cultural factors that prompted a positive depiction of women, and highlights the rhetorical and moralising strategies that the authors deployed to construct an "ideal woman". It further explores the representation of women's agency, experience, discourse, and identity. In particular, women's pivotal role in Armenia's conversion to Christianity and female asceticism in fourth-fifth century Armenia are extensively investigated. It is also argued that women's status in the extended family determined the social spaces they could enter and the extent of power they could exercise. It appears that Iranian matrimonial practice, including polygyny and consanguineous marriages, was common among the Armenian elite, whereas the lower classes mainly practised marriage by bride purchase or abduction. Special attention is devoted to the institution of queenship in Arsacid Armenia and the position of the queen within the framework of power relationships. Finally, this study examines the instances of violence towards women during wars and how the female body was exploited to achieve desirable political goals.
6
Ozirny, Shannon. "The big shoes of Little Bear : the publication history, emergence, and literary potential of the easy reader." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/2727.
Full textAbstract:
Despite incredible sales success, popularity, and a fifty year history, easy readers are
one of the most neglected forms of children’s literature. Called everything from “the poor
stepchild of the more glamorous picture book or children’s novel” to “literary flotsam,” easy
readers are too-often regarded as insubstantial, superficial, sub-par literature.
This thesis provides the first comprehensive, theoretically grounded examination of
easy readers and endeavors to prove that a surprising complexity lurks beneath the easy
reader’s decodable surface. In order to illuminate both extra-textual and textual complexity,
easy readers are treated generically and examined using the contemporary genre theories of
Amy Devitt and Adena Rosmarin. This thesis ultimately unearths a heretofore unexplored
complexity in the easy reader’s publication history and generic emergence, and finds that the
easy reader genre has literary potential and can accommodate works of artistic merit.
7
King, Karen A. "Church, chapel and clergy in Margaret Oliphant's Chronicles of Carlingford." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2002. https://ro.ecu.edu.au/theses/736.
Full textAbstract:
This thesis examines the fictional works of Magaret Oliphant’s Chronicles of Carlingford in order to explain her understanding of the significance of Church and Chapel communities and their clergymen within an insular and atypical provincial community in mid-nineteenth century England. By drawing on a variety of examples in the novels and in real life, the thesis argues that Oliphant was a serious commentator on religious matters and controversies and not just a teller of tales. The thesis will address the significance of Oliphant’s engagement with a range of religious and social matters concerning the Church of England with a qualified reference to Nonconformity, given that Oliphant’s depiction of this group was limited to Congregationalists and did not portray other Nonconformist groups of their religious issues
8
Owens, Sarah Elizabeth. "Subversive obedience: Confessional letters by eighteenth century Mexican colonial nuns." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/284123.
Full textAbstract:
Eighteenth century colonial Mexico hosted a wide number of religious women who put quill to parchment and wrote spiritual letters to their confessors. These texts display impressive subversive rhetorical strategies, five of which are the focal point of this dissertation. The three nuns studied in this dissertation are Sor Maria Coleta de San Jose (?-1775), Sor Sebastiana de la Santisima Trinidad (1709-1757) and Sor Maria Anna de San Ignacio (1695-1756). Chapter one examines the spiritual and literary European foremothers of eighteenth century colonial religious women. This chapter examines the life and letters of Radegund (518-587), Hildegard of Bingen (1098-1179), Catherine of Siena (1347?-1380), and Saint Teresa of Avila (1515-1582). Their writings all demonstrate early signs of subversive rhetoric that can be detected centuries later in the nuns' letters examined in this study. The second chapter is divided into two sections. The first part provides an overview of colonial Mexico with a particular emphasis on Mexican nuns and their letters. The second half of the chapter carves out a viable discursive space for nuns' spiritual letters. This section revises and reinterprets the colonial literary canon from a variety of theoretical perspectives including feminist theory and cultural studies. The last three chapters are each dedicated to one of the three Mexican nuns mentioned above. Their letters are analyzed according to the following rhetorical strategies: (1) the rhetoric of humility, (2) the description of penance, (3) the description of fasting, (4) the retelling of visions with Christ, and (5) the retelling of visions with Saint Teresa or the Virgin Mary. In conclusion, due to their precarious situation as religious women under the ever vigilant eye of a patriarchal and misogynist society, these nuns opted to incorporate these strategies within their spiritual letters. Sor Coleta, Sor Sebastiana and Sor Maria Anna deliberately placed subversive rhetorical strategies within their letters in order to express otherwise controversial or questionable ideas.
9
Sachet, Paolo. "Publishing for the Popes : the cultural policy of the Catholic Church towards printing in sixteenth-century Rome." Thesis, School of Advanced Study, University of London, 2015. http://sas-space.sas.ac.uk/6354/.
Full textAbstract:
Printing had a huge impact on the development of religion and politics in sixteenth-century Europe. Harnessing the printing press is generally regarded as a key factor in the success of the Reformation. The positive role played by printing in Catholic cultural policy, by contrast, has not been sufficiently recognized. While scholars have focused on ecclesiastical censorship, the employment of print by Catholic authorities – especially the Roman curia – has been addressed only sporadically and superficially. The aim of my dissertation is to fill this gap, providing a detailed picture of the papacy’s efforts to exploit the resources of the Roman printing industry after the Sack in 1527 and before the establishment of the Vatican Typography in 1587. After a brief introduction (Chapter 1), I provide an exhaustive account of the papacy’s attempts, over sixty years, to set up a Roman papal press (Chapter 2). I then focus on two main Catholic printing enterprises. Part I is devoted to the editorial activity of Cardinal Marcello Cervini, later Pope Marcellus II. I discuss the extant sources and earlier scholarship on Cervini (Chapter 3), his cultural profile (Chapter 4) and the Greek and Latin presses which he established in the early 1540s (Chapters 5 - 6). Part II concentrates on the projects for a papal press involving the Venetian printer Paolo Manuzio. After an overview of the sources and previous studies (Chapter 7), I analyse Manuzio’s attempts to move to Rome, the establishment of a papal press under his management and the committee of cardinals which supervised it (Chapters 8 - 10). Chapter 11 examines the printing of the first edition of the Tridentine decrees, undertaken in 1564. Chapter 12 contains the overall conclusion to the dissertation. Documentary Appendixes A and B list the publications sponsored by Cervini and the books printed by Manuzio’s Roman press.
10
Kelly, Augustine. "The vernacular devotional literature of the English Catholic community, 1560-1640." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/2651.
Full textAbstract:
The Catholic community of post-Settlement England relied upon devotional literature to sustain the faith of individuals who were generally deprived of the sacraments and contact with Catholic clergy. Increasingly, these books were used not only to promote Catholic spirituality, but to encourage greater fidelity and loyalty to the Catholic church. The genre is represented by texts which vary greatly and which accommodated a wide and disparate audience with different devotional requirements and even with varying degrees of attachment to the Catholic faith. The period was one of tremendous religious literary activity on the Continent and those who were involved in the production and distribution of Catholic literature drew heavily upon the spiritual books which were issuing in such great numbers from the commercial presses in France and the Netherlands. Translating the devotional works of the spiritual masters of the day proved to be a tremendously effective way of providing English readers with books of orthodox devotion, while at the same time drawing the isolated community into the wider world of Catholic renewal. Providing Catholic devotional texts to a persecuted audience under tremendous pressure to conform very often drew that audience into the fray of controversy and the quarrel of religious disputation. The line between devotion and controversy was thin and often crossed, and devotional books were frequently used as a method of promoting not only Catholic spirituality, but Catholic loyalty as well. Thus, these books, like other devotional artefacts, were considered dangerous to the religious - and political - stability of England. In the contemporary situation these devotional books were clearly regarded as effective tools for maintaining Catholicism in England, both by those who produced them and by those who sought to destroy them. The study of these books can help us to appreciate that important role and the place of devotional literature in the wider context of confessional conflict.
Books on the topic "Church history, juvenile literature"
1
Schomp, Virginia. The church. Marshall Cavendish Benchmark, 2010.
2
Wilkins, Ronald J. Our church in history: The story of the Catholic Church. Religious Education Division, W.C. Brown, 1987.
3
Patricia, Levy. Cathedrals and the church. Franklin Watts, 2006.
4
Pastva, Loretta. The church: A spirit-filled people. 2nd ed. Edited by Romancik Mary Roy. Benziger Pub., 1992.
5
1968-, Hughes Tom, and Mann Paul ill, eds. Great stories from Mormon history. Deseret Book Co., 1994.
6
Bakhmeteva, A. N. Istorii︠a︡ t︠s︡erkvi dli︠a︡ deteĭ: V dvukh knigakh. TERRA-Knizhnyĭ klub, 2001.
7
Erickson, John H. Orthodox Christians in America: A short history. Oxford University Press, 2007.
8
Uebele, Walter C. Guilford, town and hamlet: A child's history of its schools, its churches, its settlements. W.C. Uebele, 1985.
9
Sherrow, Victoria. Separation of church and state. F. Watts, 1992.
10
Penney, Sue. Christianity. Heinemann Library, 2001.
Book chapters on the topic "Church history, juvenile literature"
1
Clark, James G. "The Augustinians, History, and Literature in Late Medieval England." In Medieval Church Studies. Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.mcs-eb.5.100393.
Full text
2
Fleck, Andrew. "These Factions and Schisms: Countering Absolutist Thought in Church and State." In Early Modern Literature in History. Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-42910-1_4.
Full text
3
Houliston, Victor. "Paul’s Cross and the State Church: The Case of John Donne and the Jesuits." In Early Modern Literature in History. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-77267-3_7.
Full text
4
Horky, Phillip Sidney. "Our Common Breath: ‘Conspiration’ from the Stoics to the Church Fathers." In The Life of Breath in Literature, Culture and Medicine. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74443-4_3.
Full textAbstract:
AbstractThis essay tracks a brief history of the concept of ‘co-breathing’ or ‘conspiration’ (συμπνοία), from its initial conception in Stoic cosmology in the third century BCE to its appropriation in Christian thought at the end of the second century CE. This study focuses on two related strands: first, how the term gets associated anachronistically with two paradigmatic philosopher-physicians, Hippocrates and Pythagoras, by intellectuals in the Early Roman Empire; and second, how the same term provides the early Church Fathers with a means to synthesize and explain discrete notions of ‘breath’ (πνεῦμα) through a repurposing of the pagan concept. Sources discussed include figures associated with Stoic, Pythagorean, and early Christian cosmologies.
5
Aprem, Mar. "The History of the Assyrian Church of the east in the 20th century with special reference to the Syriac Literature in Kerala." In The Harp (Volume 18), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi. Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233068-025.
Full text
6
Mueller, Janel. "Literature and the church." In The Cambridge History of Early Modern English Literature. Cambridge University Press, 2003. http://dx.doi.org/10.1017/chol9780521631563.011.
Full text
7
Collinson, Patrick. "Literature and the church." In The Cambridge History of Early Modern English Literature. Cambridge University Press, 2003. http://dx.doi.org/10.1017/chol9780521631563.014.
Full text
8
Shuger, Debora. "Literature and the church." In The Cambridge History of Early Modern English Literature. Cambridge University Press, 2003. http://dx.doi.org/10.1017/chol9780521631563.019.
Full text
9
Louth, Andrew. "Eusebius and the birth of church history." In The Cambridge History of Early Christian Literature. Cambridge University Press, 2004. http://dx.doi.org/10.1017/chol9780521460835.024.
Full text
10
"§ 8. FROM JOHN THE BAPTIST TO THE EARLY CHURCH." In History and Literature of Early Christianity. De Gruyter, 1987. http://dx.doi.org/10.1515/9783110857566-007.
Full textConference papers on the topic "Church history, juvenile literature"
1
Verkholantsev, Julia. "Between Latin and Church Slavonic: Literary Beginnings in the Vernacular and the Question of National Narrative in the Literary History of Bohemia, Croatia, and Poland." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.05.
Full textAbstract:
The paper is a refl ection on the differences between the development of Czech, Croatian, and Polish literatures. Despite the jurisdiction of the Western Church, the Cyrillo-Methodian mission created conditions for the adoption of Slavonic writ-ing in Bohemia and Croatia. While in Croatia Slavonic writing gained traction, the Slavic-speaking community of Bohemia chose to adopt Latin as the sole literary language. The literary beginnings in Poland, which had most likely not been affect-ed by the Cyrillo-Methodian mission, represents yet another scenario. The study of different conditions leading to the adop-tion of a language of literacy and textual community presents an opportunity to ponder how we study and describe a literary process in general, as well as how we understand the concept of a “national literature” and whether this concept should apply only to literature in the vernacular.
2
Aleksić, Jana. "UMETNIČKA EPOHA KRALjA MILUTINA U KULTURNOISTORIJSKOJ I ESTETIČKOJ OPTICI MILANA KAŠANINA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.817a.
Full textAbstract:
Milan Kašanin (1895–1981) in his integral study of medieval Serbian culture pays significant attention to the works and authors who created in the time of King Stefan Uroš II Milutin Nemanjića (1282–1321). Kašanin’s analysis also includes medieval literary and artistic achievements whose central theme is the King's personality and symbols of rule, as well as the spiritual and socio-histor- ical characteristics of the era the era of this important founder and great artistic patron. The author of the monographs Serbian Literature in the Middle Ages (1975) and Stone Discoveries (1978) seeks to systematize knowledge of the cul- tural past, to explain the spiritual and historical forces of the time, to understand Byzantine influences on art forms and meanings, to find elements of original art within medieval Serbian culture and to establish the most reliable periodization of literary and artistic styles. Methodologically, in examining the key focuses of a historically limited period, such as the Middle Ages, Kašanin insists on mutual “illumination of art”. He also connects the poetic and spiritual-aesthetic features of specific literary achievements with medieval church and secular architecture, fresco painting or icon painting, but also with socio-political factors. Therefore, we tried to outline the analytical and methodological framework of Kašanin’s spiritual, historical, and aesthetic thought from the point of view of the history of literary criticism, concerning the way in which he had perceived and named the artistic forms of Milutin’s epoch, art forms in which Milutin’s age and literary achievements of monk Theodosius and archbishop Danilo II.
3
Bulanin, Dmitrii. "KORMCHII DUSHAM BY EMPEROR LEO THE WISE IN THE EARLIER COLLECTIONS OF THE PRESCRIPTIONS FOR ASCETICS." In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.14.
Full textAbstract:
Kormchii dusham is named the translation of the prescriptions for monks, which was compiled by Emperor Leo VI the Wise as a series of aphorisms and the interpretations to every one of them (Οἰακιστικὴ ψυχῶν ὑποτύπωσις). The translation is preserved in several East Slavic copies of the 14–17th centuries. The author’s name is omitted in the translation, as it is omitted in some Greek copies of the work. The translation represents a typical specimen of the most ancient period in the history of Slavic literature. A number of peculiar traits indicates that “Kormchii” can be counted among the writings of the 10th century, the “golden age” of Bulgarian literature. Most likely, the translation was made by somebody from the circle of Tsar Symeon. A comparative analysis of the copies brings to the conclusion that at an early stage of its development the translation gave birth to two hyparchetypes (G1, with an error, and G2, with an error corrected), they are preserved in the collections of two types. Each type includes its own selection of the texts, and each type belongs to one out of the two generations. G2, although it arose on the basis of G1, was preserved in the collections of the senior generation. “Kormchii” is placed there at the beginning of the set of contemporary translations similar to the “Kormchii” in their content and in their form. All of them are addressed to monks, and the appropriate teachings are shaped either in the compositions made of the short chapters, or in the series of excerpts taken from the lengthy Byzantine church writings (the “Menaia Izbornik”). The second type of collections belongs to the next generation, and it includes a number of new translations. “Kormchii” was included there from G1, and it is also placed at the beginning of the new formed book. The new transla245 tions are similar in genre and in structure to those that composed the “Menaia Izbornik”. Although the localization of the younger type of collections is not easy, it is most likely, that the progenitor of this book formed up as well within the Bulgarian literature of the “golden age”. The second type is interesting in that the compilers of the book sought to pass it off as the opus by Maximus the Confessor. Maximus is acknowledged here as the author of “Kormchii”. The copy of “Kormchii” in the West Russian manuscript Mazurin, No. 616 is very important. The copy contains the readings of the translation before its text was divided into G1 and G2. In addition, the manuscript demonstrates how the title of “Kormchii dusham” gradually expanded its function. Already in the older and younger types of collections, the title was applied not only to the work of Leo the Wise, but also to the book as a whole. In Mazurin codex, it is used as a standard designation of any book with short commandments for monks, and for all pious Christians. The mutual influence of the descendants of G1 and G2 does not allow to follow the text evolution of “Kormchii” step by step. Nevertheless, the existing copies of the translation provide a reliable basis for the reconstruction of this little-known monument of Bulgarian literature.
4
Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
Full textAbstract:
While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.