Relevant bibliographies by topics / Pareumys

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Pareumys'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Pareumys"

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Becker, Michael. "The Reception of Ordinum Pietas in the Palatinate." Grotiana 34, no. 1 (2013): 62–90. http://dx.doi.org/10.1163/18760759-03400001.

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The paper examines the reception of Grotius’s work Ordinum Pietas in the Palatinate. Before focussing on the reception in Heidelberg, Grotius’s references to Palatine scholars are analysed in order to highlight the influences of Palatine theology on Grotius himself. It can be illustrated that Grotius refers particularly to irenic ideas expressed by Heidelberg theologians. In the second part, the reception of the treatise in Heidelberg is presented. After sketching the reactions of Abraham Scultetus, Jan Gruterus, and Georg Michael Lingelsheim to Ordinum Pietas, which have already been thoroughly analysed, the present paper concentrates on the famous Heidelberg theologian David Pareus, who mentions the treatise in an unpublished letter to Sibrandus Lubbertus. This letter and additional sources suggest that Pareus was not in favour of Grotius’s politico-ecclesiastical concept – a finding which raises, however, the question of why Pareus’s commentary on Romans strongly supports politico-ecclesiastical ideas that resemble Grotius’s approach greatly. The answer to this question is to be found in different theological contexts: While Pareus polemicises against Jesuit positions, Grotius advocates a Remonstrant view on civil authorities that is aimed against orthodox Calvinist positions. Furthermore, the paper examines whether or not Grotius exerted any traceable influence on Pareus’s irenicism. On the basis of various arguments, it is proven that this was not the case. On the contrary, it appears that Grotius later referred to Pareus’s irenic writings, just as he also adapted Pareus’s ideas on church and state in his work De imperio summarum potestatum.
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Condé, Maryse. "Les pareurs de morts." Critique 711-712, no. 8 (2006): 763. http://dx.doi.org/10.3917/criti.711.0763.

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Lukács, Olga. "David Pareus irénikus hatása a magyar protestáns egyházakra." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 63, no. 2 (December 17, 2018): 105–19. http://dx.doi.org/10.24193/subbtref.63.2.07.

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Serjeantson, Richard. "Preaching Regicide in Jacobean England: John Knight and David Pareus*." English Historical Review 134, no. 568 (June 2019): 553–88. http://dx.doi.org/10.1093/ehr/cez170.

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Abstract On 14 April 1622, John Knight, a theology student at Broadgates Hall, Oxford, delivered a Palm Sunday sermon before his University. In it, Knight defended the thesis that subjects defending themselves on grounds of religion would be justified in taking up arms against their sovereign. This study reconstructs the content of, political context for, and reaction to Knight’s sermon. In establishing the importance for Knight’s sermon of non-English authorities, above all the authoritative Palatine theologian David Pareus and the Lausanne theologian Guillaume Du Buc (Bucanus), it demonstrates that justifications of armed resistance to sovereign powers were widely known in pre-civil war England, but that their expression in English was effectively controlled.
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Hotson, Howard. "Irenicism and Dogmatics in the Confessional Age: Pareus and Comenius in Heidelberg, 1614." Journal of Ecclesiastical History 46, no. 3 (July 1995): 432–56. http://dx.doi.org/10.1017/s0022046900017747.

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The ecclesiastical history of early seventeenth-century Protestant Germany presents a generally gloomy picture. Lutherans and Calvinists, locked in increasingly uncompromising fratricidal controversy, divide the heartland of the Reformation against itself, thereby unwittingly preparing for the Habsburg reconquest of subsequent decades. In the light of this ensuing disaster, the heroes of the era are naturally identified as those few figures who attempted to combat the leading tendency of their age: the ecclesiastic irenicists, who appealed to the quarrelling theological groups to set aside their differences and join forces in defending the advances of the Reformation. In this they were destined to fail, but modern historians have nevertheless credited them with helping to break the ground later cultivated by the more successful proponents of reconciliation in the nineteenth century and the yet more broad-minded ecumenists of the twentieth.
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Máté, Ágnes. "Súri Orvos Pál heidelbergi magyar peregrinus köszöntője a későbbi „Téli Király és Királyné” esküvőjére (1613)." Antikvitás & Reneszánsz, no. 7 (March 15, 2021): 115–36. http://dx.doi.org/10.14232/antikren.2021.7.115-136.

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A tanulmány Súri Orvos Pál heidelbergi egyetemi hallgató epithalamiumát helyezi el a Pfalzi Frigyes és Stuart Erzsébet esküvőjére készült irodalmi alkotások mezőnyében. Súri Orvos munkája mellett a szintén heidelbergi hallgató Johann Philip Pareus művéből is párhuzamokat hoz az esküvői propaganda legfontosabb toposzaira. Súri Orvos művének különlegessége a pápaellenes retorikában használt (képzeletbeli) állatmetaforák sora, amelyekkel a Protestáns Unió és a Római Kúria konfliktusát ábrázolja. E metaforák között helyet kapott egy, állítólag a Garda-tóban élő szörny említése is. A szörny legendája a 16. század végétől adatolható, a 21. század elején pedig saját állatrendszertani nevet is kapott (Benacosaurus Lacustris), és Thomas Brenner gyermekkönyv-sorozatának főszereplőjévé vált.
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Joo, Sungkyu. "Justification in the Heidelberg Catechism." Journal of Reformed Theology 15, no. 1-2 (May 28, 2021): 86–109. http://dx.doi.org/10.1163/15697312-bja10009.

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Abstract This essay demonstrates that the reference, in Q 60 of the Heidelberg Catechism, to Christ’s satisfaction, righteousness, and holiness does not embrace Beza’s twofold imputation but the Reformers’ repetitive concept of imputation that implies Christ’s subjection to the law of creation and the twofold eternal life, so that the Catechism implicitly teaches the Imputation of the Active Obedience of Christ (hereinafter IAOC). Compared to the previous studies, which have the disadvantages of applying Beza’s twofold imputation or Pareus’s repetitive interpretation to HC 60, this essay examines whether the Catechism might support or deny the IAOC with a significant consideration of the robust evidence both in the Catechism itself and in the sixteenth-century historical context. In conclusion, the Catechism, though not employing Beza’s twofold imputation, embraces both Christ’s subjection to the law of creation and the twofold eternal life supported by other Reformers, so that it entails and affirms the IAOC in its own moderate and systematic manner of the sixteenth-century historical context.
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Sytsma, David S. "Calvin, Daneau, and Physica Mosaica." Church History and Religious Culture 95, no. 4 (2015): 457–76. http://dx.doi.org/10.1163/18712428-09504005.

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This essay argues that there are overlooked lines of continuity between Jean Calvin (1509–1564) and the Mosaic physics of Lambert Daneau (ca. 1530–1595). Specifically, the essay demonstrates lines of continuity between Calvin and Daneau on the value and errors of natural philosophy, their relation to the patristic hexaemeral literature, and their understanding of Mosaic accommodation. The evidence produced challenges prevailing scholarship which views Daneau’s Physica Christiana as a radical departure from Calvin’s thought or associates Calvin’s accommodation doctrine with Copernicanism alone. Sources used include multiple editions of Calvin’s Institutio, Calvin’s commentaries, Daneau’s Physica Christiana (1576) and Physices christianae pars altera (1580), Johann Heinrich Alsted’s Physica Harmonica, Jacob van Lansbergen’s Apologia (1633), and post-Reformation commentaries on Genesis by Franciscus Junius, David Pareus, and Johann Piscator.
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우병훈. "The Synod of Dort and Augustine: Focusing on Examen of Pareus and Iudicium of the British Delegation." Korea Reformed Theology 59, no. ll (August 2018): 133–74. http://dx.doi.org/10.34271/krts.2018.59..133.

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Pak, G. Sujin. "Contributions of Commentaries on the Minor Prophets to the Formation of Distinctive Lutheran and Reformed Confessional Identities." Church History and Religious Culture 92, no. 2-3 (2012): 237–60. http://dx.doi.org/10.1163/18712428-09220003.

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The essay explores the question of the evidence of distinct Lutheran and Reformed confessional practices of exegesis particularly concerning interpretations of Old Testament prophecy. It begins by outlining differences in Martin Luther and John Calvin’s practices of christological exegesis and vision of sacred history in their interpretations of the Minor Prophets. Next, it traces the evolution of these differences in a set of figures from the next generation of Lutheran and Reformed exegetes in order to discern whether consistent patterns emerge to indicate ways in which biblical interpretation shaped confessional identity. Through a survey of commentaries on the Minor Prophets by a set of next generation Lutherans (Philip Melanchthon, Aegidius Hunnius, Lucas Osiander, and Nicolas Selnecker) and next generation Reformed (David Pareus, Lambert Daneau, Johannes Drusius, and Johannes Piscator) the author provides a picture of how biblical interpretation did indeed play a significant role in the formation and expression of confessional identity in the late sixteenth and early seventeenth centuries.
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Dissertations / Theses on the topic "Pareumys"

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Merkle, Benjamin R. "Triune Elohim : the Heidelberg antitrinitarians and Reformed readings of Hebrew in the confessional age." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:6673c702-a1b2-47e8-a112-92d98e689918.

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In 1563, the publication of the Heidelberg Catechism marked the conversion of the Rhineland Palatinate to a stronghold for Reformed religion. Immediately thereafter, however, the Palatinate church experienced a deeply unsettling surge in the popularity of antitrinitarianism. To their Lutheran and Catholic opponents, this development revealed a toxic connection between Reformed theology and the tenets of antitrinitarianism. As early as 1565, for instance, the Catholic Cardinal Stanislaus Hosius argued anonymously that the Reformed principle of sola scriptura was indistinguishable from the biblicism which had led heretics to reject the doctrine of the Trinity on the grounds that it was nowhere explicitly justified in the biblical text. Seven years later, the displaced Italian theologian and Heidelberg professor, Girolamo Zanchi, countered this argument in his De Tribus Elohim (1572). This huge landmark of this early theological crisis in Heidelberg sought to oppose the biblicism of the early antitrinitarians by arguing that the doctrine of the Trinity was explicitly taught within the Hebrew divine names Jehovah and Elohim. The following year De Tribus Elohim received an Imperial Privilege from the Catholic court in Vienna, a distinction virtually unheard of for a Reformed theological text. Zanchi’s argument was then widely promulgated in the marginal notations of the tremendously influential Biblia Sacra of Franciscus Junius and Immanuel Tremellius, and became a staple of refutations of antitrinitarianism thereafter. Yet Zanchi’s confidence that trinitarian theology was contained within the Hebrew of the Old Testament was not shared by many of his own Reformed colleagues. John Calvin’s exegetical works had explicitly rejected this argument; and theologians like David Pareus (Zanchi’s younger colleague in Heidelberg) and the Dutch Hebraist Johannes Drusius preferred a more historical-grammatical reading of the Old Testament and dismissed Zanchi’s reading of the name Elohim despite the danger that this might sacrifice a valuable defence against antitrinitarianism. Complicating the picture further, the Lutheran polemicist Aegidius Hunnius directed Zanchi’s arguments against Calvin in his Calvinus Iudaizans (1593). This variety of responses to Zanchi’s argument demonstrates the diversity of assumptions about the nature of the biblical text within the Reformed church, contradicting the notion that the Reformed world in the age of “confessionalization” was becoming increasingly homogenous or that the works of John Calvin had become the authoritative touchstone of Reformed orthodoxy in this period.
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Books on the topic "Pareumys"

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Sutton, Dana Ferrin. Oxford poetry by Richard Eedes and George Peele. New York: Garland Pub., 1995.

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Leo, Russ. Tragedy as Philosophy in the Reformation World. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834212.001.0001.

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Tragedy as Philosophy in the Reformation World examines how a series of influential poets, theologians, and humanist critics turned to tragedy to understand providence and agencies human and divine across diverse Reformation milieux. Rejecting familiar assumptions about tragedy, crucial figures like Philipp Melanchthon, David Pareus, Lodovico Castelvetro, John Rainolds, and Daniel Heinsius developed distinctly philosophical ideas of tragedy, irreducible to drama or performance, inextricable from rhetoric, dialectic, and metaphysics. In its proximity to philosophy, tragedy afforded careful readers crucial insight into causality, probability, necessity, and the terms of human affect and action. With these resources at hand, Reformed theologians, poets, and critics produced daring and influential theses on tragedy between the 1550s and the 1630s, all directly related to pressing Reformation debates. And while some poets employed tragedy to render sacred history palpable with new energy and urgency, others marshalled a precise philosophical notion of tragedy directly against spectacle and stage-playing, endorsing anti-theatrical theses on tragedy inflected by Aristotle’s Poetics. Uncovering a tradition of Reformation poetics in which tragedy often opposes performance, the work also explores the impact of these scholarly debates on more familiar works of vernacular tragedy, illustrating how William Shakespeare’s Hamlet and John Milton’s 1671 poems take shape in conversation with philosophical and philological investigations of tragedy. Tragedy as Philosophy in the Reformation World demonstrates how Reformation took shape in poetic as well as theological and political terms while simultaneously exposing the importance of tragedy to the history of philosophy.
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Book chapters on the topic "Pareumys"

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Merkle, Benjamin R. "The Hunnius/Pareus Debate." In Defending the Trinity in the Reformed Palatinate, 118–48. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780198749622.003.0006.

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Sutton, Dana F. "George Peele, Pareus 1585." In Oxford Poetry by Richard Eedes and George Peele, 151–220. Routledge, 2019. http://dx.doi.org/10.4324/9780429199141-2.

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Leo, Russ. "Reformation Tragedy and Revelation." In Tragedy as Philosophy in the Reformation World, 45–80. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834212.003.0001.

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Chapter 1 explores how Reformed dramatists and theologians alike turned to tragedy to comprehend escalating tensions in Reformation Europe. Dramatic experiments like Thomas Naogeorgus’ Pammachius, Francesco Negri’s Tragedia intitolata Libero Arbitrio, and John Foxe’s Christus Triumphans reframed the events depicted in the book of Revelation in deliberately tragic terms; the influential Heidelberg theologian David Pareus, in turn, described Revelation itself as a tragedy, tracing the origins of the genre to Scripture itself, laying claim to tragedy’s prophetic and literary resources in the process. Pareus not only recruited poetic concepts for exegetical purposes, he asserted the fundamental relationship between Scripture, tragedy, and the shape of human history. Across these works tragedy is crucial to the experience of Reformation—requiring, for the tragedians, flexible and experimental notions of form and performance and, for Pareus, supple approaches to tragedy and typology.
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Leo, Russ. "Greek Tragedy and Hebrew Antiquity in John Milton’s 1671 Poems." In Tragedy as Philosophy in the Reformation World, 207–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834212.003.0005.

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Chapter 5 examines Milton’s detailed engagements with Reformation poetics that render tragedy a precise philosophical and theological resource. In his 1671 poems Paradise Regain’d and Samson Agonistes Milton responds directly to Reformed poetics, pointing methodically to the limits of tragedy, exposing the extent to which divinity and its agencies exceed and confound the philosophical vision of the Poetics. In Paradise Regain’d, for instance, Milton’s Jesus relocates the birth of tragedy from Athens to the Levant, claiming that tragedy belongs first to the Hebrews. Greek tragedy is thus derivative and degraded; Sophocles, Euripides, and Aristotle, to say nothing of the traditions to which they gave rise, appropriated tragic forms and resources from Hebrew antiquity. Milton advances Pareus’ theses on tragedy and Scripture beyond the scope of Pareus’ own text, arguing for a more comprehensive Christian archive of tragedy as well as a daring account of tragedy’s sacred origins.
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"David Pareus’s Collected Disputations as a Theological Commonplace Book: Disputation as a Medium of Basic Dogmatics and Religious Controversy." In Early Modern Disputations and Dissertations in an Interdisciplinary and European Context, 364–96. BRILL, 2020. http://dx.doi.org/10.1163/9789004436206_015.

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Kühlmann, Wilhelm. "Aporien der biblischen Urgeschichte – Bemerkungen zu Johannes Lassenius’ (1636–1692) populärem Handbuch von 1700 über die »scheindunklen Örter« in Genesis 1–11 im Horizont der älteren Kommentartradition (D. Pareus, R. Bellarmin)." In Hebraistik - Hermeneutik - Homiletik, edited by Christoph Bultmann and Lutz Danneberg. Berlin, Boston: DE GRUYTER, 2011. http://dx.doi.org/10.1515/9783110259452.535.

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