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Journal articles on the topic 'Private Devotion'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Garrett, Cynthia. "The Rhetoric of Supplication: Prayer Theory in Seventeenth-Century England." Renaissance Quarterly 46, no. 2 (1993): 328–57. http://dx.doi.org/10.2307/3039064.

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Although Manuals Offering detailed instructions in private prayer are both a distinctive and highly popular form of post-Reformation English literature, relatively little critical attention has been paid to these texts, either by literary critics or historians of religion. Surveys of English devotional literature, such as Helen White's Tudor Books of Private Devotion and English Devotional Literature 1600-1640 and C.J. Stranks's Anglican Devotion, describe the more prominent of these prayer manuals, but no critical study of this large body of literature yet exists. The reasons for this critical neglect are several. As Sam D. Gill's essay on prayer in the recently published Encyclopedia of Religion suggests, the study of prayer itself is still “undeveloped and naive” (2.489).

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2

Martin (book editor), Jessica, Alec Ryrie (book editor), and Dan Breen (review author). "Private and Domestic Devotion in Early Modern Britain." Renaissance and Reformation 36, no. 3 (December 2, 2013): 185–87. http://dx.doi.org/10.33137/rr.v36i3.20563.

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3

Dresvina, Juliana. "What Julian Saw: The Embodied Showings and the Items for Private Devotion." Religions 10, no. 4 (April 2, 2019): 245. http://dx.doi.org/10.3390/rel10040245.

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The article traces potential visual sources of Julian of Norwich’s (1343–after 1416) Revelations or Showings, suggesting that many of them come from familiar everyday devotional objects such as Psalters, Books of Hours, or rosary beads. It attempts to approach Julian’s text from the perspective of neuromedievalism, combining more familiar textual analysis with some recent findings in clinical psychology and neuroscience. By doing so, the essay emphasizes the embodied nature of Julian’s visions and devotions as opposed to the more apophatic approach expected from a mystic.

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Cerda, Luis, and Gloria Fraser Giffords. "The Art of Private Devotion: Retablo Painting of Mexico." Hispanic American Historical Review 73, no. 1 (February 1993): 125. http://dx.doi.org/10.2307/2517632.

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Cerda, Luis. "The Art of Private Devotion: Retablo Painting of Mexico." Hispanic American Historical Review 73, no. 1 (February 1, 1993): 125–26. http://dx.doi.org/10.1215/00182168-73.1.125.

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Kaiser, D. H. "Icons and Private Devotion Among Eighteenth-Century Moscow Townsfolk." Journal of Social History 45, no. 1 (August 26, 2011): 125–47. http://dx.doi.org/10.1093/jsh/shr024.

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7

Naydenova, Mellie. "Public and Private: The Late Medieval Wall Paintings of Haddon Hall Chapel, Derbyshire." Antiquaries Journal 86 (September 2006): 179–205. http://dx.doi.org/10.1017/s000358150000010x.

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This paper focuses on the mural scheme executed in Haddon Hall Chapel shortly after 1427 for Sir Richard Vernon. It argues that at that time the chapel was also being used as a parish church, and that the paintings were therefore both an expression of private devotion and a public statement. This is reflected in their subject matter, which combines themes associated with popular beliefs, the public persona of the Hall's owner and the Vernon family's personal devotions. The remarkable inventiveness and complexity of the iconography is matched by the exceptionally sophisticated style of the paintings. Attention is also given to part of the decoration previously thought to be contemporary with this fifteenth-century scheme but for which an early sixteenth-century date is now proposed on the basis of stylistic and other evidence.

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8

Dyson, Gerald P. "Liturgy or private devotion? Reappraising Warsaw, Biblioteka Narodowa, I. 3311." Anglo-Saxon England 45 (December 2016): 265–84. http://dx.doi.org/10.1017/s0263675100080297.

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AbstractScholars have typically characterized Warsaw, Biblioteka Narodowa, I. 3311, an unlocalized Anglo-Saxon gospel lectionary of the late tenth or early eleventh century, as a book intended for use in private devotional reading. Despite this, a study of the contents of the book indicates that it was used liturgically, possibly by an individual priest or a small clerical community. This article offers a reappraisal of the manuscript and its use based on the complementary pattern of gospel readings that is evident in the two sections of the book and the presence of previously unnoticed musical notation. It is argued that the volume was in fact used in the celebration of mass and should be added to the corpus of Anglo-Saxon liturgical books.

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9

Braddock, Andrew. "Domestic Devotion and the Georgian Church." Journal of Anglican Studies 16, no. 2 (June 4, 2018): 188–206. http://dx.doi.org/10.1017/s1740355318000153.

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AbstractThis article explores the development of domestic devotion in the Georgian Church of England through an examination of the manuals of prayer produced and circulated for both personal and family use throughout the eighteenth century. Alongside more well-known works, including Edmund Gibson’s Family Devotion and Robert Nelson’s Companion for the Festivals and Fasts, it pays attention to the diverse material provided for private and household devotion and its relationship to The Book of Common Prayer. The article highlights the key themes that were expressed through this literature, the spirituality that it fostered, and the sources on which it drew. It reveals how greater awareness of this material can deepen our understanding of how Georgian Anglicans prayed and what they were encouraged to pray for.

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10

Rittgers, Ronald K. "Grief and Consolation in Early Modern Lutheran Devotion: The Case of Johannes Christoph Oelhafen'sPious Meditations on the Most Sorrowful Bereavement (1619)." Church History 81, no. 3 (August 2, 2012): 601–30. http://dx.doi.org/10.1017/s000964071200128x.

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This article seeks to make an original contribution to the study of early modern Christian devotion by examining a source that has received no scholarly attention of any kind: Johannes Christoph Oelhafen'sPious Meditations on the Most Sorrowful Bereavement(1619). Oelhafen, a prominent Nuremberg lawyer, composed thePious Meditationsshortly after his wife, Anna Maria, died. He did so in order to console himself and his eight children in the midst of their considerable grief. Drawing on well-known rhetorical devices and consolatory remedies, Oelhafen produced a work of private devotion that is remarkable in terms of its rich affectivity and considerable artistic skill. ThePious Meditationswas never published, rather Oelhafen intended it for a private circle of intimates, especially his children and their posterity. The work illustrates especially well the theme of spiritual self-care that was so prominent in early modern Lutheran devotion. ThePious Meditationsalso demonstrates how creative and resourceful early modern Christians could be as they sought to contend with mortality, loss, despair, the obligations of parenthood, and the frequently mysterious workings of providence.

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Jenkyns, Richard. "Household Gods: Private Devotion in Ancient Greece and Rome by Alexandra Sofroniew." Common Knowledge 26, no. 1 (January 1, 2020): 184–85. http://dx.doi.org/10.1215/0961754x-7899964.

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Payne, John M. "Hiding in Plain Sight: Private Prejudice, State Action, and “Devotion to Democracy”." Land Use Law & Zoning Digest 55, no. 7 (July 2003): 8–9. http://dx.doi.org/10.1080/00947598.2003.10394550.

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13

Ralph, Karen. "Performance, Object, and Private Devotion: The Illumination of Thomas Butler’s Books of Hours." Religions 11, no. 1 (December 31, 2019): 20. http://dx.doi.org/10.3390/rel11010020.

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This article considers the major cycles of illumination in two Books of Hours belonging to Thomas Butler, seventh Earl of Ormond (c.1424–1515). The article concludes that the iconography of the two manuscripts reflects the personal and familial piety of the patron and was designed to act as a tool in the practice of devotion.

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14

Bossy, John. "Prayers." Transactions of the Royal Historical Society 1 (December 1991): 137–50. http://dx.doi.org/10.2307/3679033.

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In 1945, which is beginning to seem a long time ago, Dom Gregory Dix published The Shape of the Liturgy. In the last two chapters of the book he expressed a view about the devotional and liturgical practice of the late Middle Ages which will provide a convenient starting-point for my subject. He said that the trouble about the medieval Mass was its separation of the ‘corporate offering’ assumed to have occurred in the primitive liturgy from the ‘priesthood of the priest’; the notion of worship it expressed, like the doctrine of the eucharist it exemplified, was ‘inorganic’. The effect of this was to let in, especially during the fifteenth century, non-liturgical, individualist forms of devotion which were unparticipatory and obsessed with historical facts about the life of Christ, notably with the facts of his Passion. ‘The quiet of low mass afforded the devout an excellent opportunity for using mentally the vernacular prayers which they substituted for the Latin text of the liturgy as their personal worship … The old corporate worship of the Eucharist is declining into a mere focus for the subjective devotion of each separate worshipper in the isolation of his own mind.’ Liturgical doing had subsided into inactive seeing and hearing, on the way to being engulfed in a miasma of private thinking and feeling. The Protestant reform of the liturgy amounted to pickling this pre-Reformation devotional tradition while dropping the ritual performance to which it had been loosely attached.

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L. Hoffman, Gail. "Household Gods: Private Devotion in Ancient Greece and Rome, written by Sofroniew, Alexandra." Religion and the Arts 21, no. 1-2 (2017): 288–89. http://dx.doi.org/10.1163/15685292-02101017.

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16

Green, Ian. "Mary Hampson Patterson.Domesticating the Reformation: Protestant Best Sellers, Private Devotion, and the Revolution of English Piety.:Domesticating the Reformation: Protestant Best Sellers, Private Devotion, and the Revolution of English Piety." American Historical Review 113, no. 3 (June 2008): 902–3. http://dx.doi.org/10.1086/ahr.113.3.902a.

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17

Whalen, Robert. "George Herbert's Sacramental Puritanism*." Renaissance Quarterly 54, no. 4-Part1 (2001): 1273–307. http://dx.doi.org/10.2307/1261973.

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The relationship in the early Stuart church between doctrine and discipline — between formal theological belief and outward matters including church governance, polity and ceremonial practice — is important for our understanding of George Herbert's devotional lyrics. Eucharistic theories which entertained notions of “real presence “ tended to support a sacerdotal style of divinity in which priest, ceremony and outward conformity were key features. Belief in the centrality of inward spiritual life, on the other hand, was reinforced by a theology in which the external elements are less effectual instruments than mere signs of a strictly invisible grace. This paper elucidates a sacramental poetics through which Herbert sought to reconcile the ideologically contrary imperatives of public ceremony and private religious devotion. The two are brought together successfully in The Temple, but this success consists largely in the drama resulting from the conflict the poems trace. Unmistakably inward in focus, Herbert's devotional enthusiasm is cultivated nonetheless through a fully sacramental and sacerdotal apparatus.

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18

Willis, J. "Private and Domestic Devotion in Early Modern Britain, ed. Jessica Martin and Alec Ryrie." English Historical Review 129, no. 538 (June 1, 2014): 709–10. http://dx.doi.org/10.1093/ehr/ceu086.

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19

DICKSON, GARY. "Revivalism as a Medieval Religious Genre." Journal of Ecclesiastical History 51, no. 3 (July 2000): 473–96. http://dx.doi.org/10.1017/s0022046999002870.

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Perhaps because the classification of religious behaviour in the Middle Ages has not received much attention, there seems to be no scholarly consensus concerning the number or nature of its genres. This means that at present we tend to have either inadequately differentiated, broad categories of medieval religious acts, or somewhat incoherent lists of highly specific religious practices. That a good number of these religious forms pre-existed and continued long after the Christian Middle Ages is not in doubt; nor is the fact that such religious behaviours are not necessarily confined to the Christian tradition. The present discussion, however, will focus exclusively upon the Latin Christian tradition, c. 1000–c. 1500.Surveying the expressive modes of medieval religion presents less difficulty than grouping such behaviours within larger intelligible categories. Current scholarly literature makes it clear that certain varieties of medieval religious practice are almost universally acknowledged: veneration of the saints; attendance at sermons; private prayer; participation in public, collective liturgies (for example, processions on diverse occasions); acting under the influence of prophecy; setting off on pilgrimage, whether penitential or devotional; taking the Cross; performing formal or informal acts of devotion or piety (‘devotion’ is one aspect of the medieval religious life urgently in need of sharp definition); and attempting, often through ascetic exercises, to experience God (mysticism). By no means is this an exhaustive list. The titular subject of this essay, as the reader will have noticed, does not appear in it.

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20

Comilang, Susan. "Through the Closet: Private Devotion and the Shaping of Female Subjectivity in the Religious Recess." Renaissance and Reformation 39, no. 3 (January 1, 2003): 79–96. http://dx.doi.org/10.33137/rr.v39i3.8901.

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Des écrivaines et femmes devotes qui vivaient en Grande-Bretagne au dix-septième siècle nous ont légué des textes qui expriment leur conception de Dieu et leurs désirs et qui donnent forme à la perception que les femmes avaient d’elles-mêmes. Dans les écrits de An Collins, de Dame Gertrude More et de l’auteur anonyme de Eliza’s Babes, les femmes ne se considèrent pas comme des êtres passifs, mais comme des théologiennes, des femmes de Dieu et des esprits éclairés. La psychanalyse lacanienne nous aide à comprendre leurs travaux et nous oriente vers une conception différente du désir et de la femme, cette dernière étant consciente à la fois de fragmentation et de complétude.

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21

Sponsler, Claire. "Reading in the Wilderness: Private Devotion and Public Performance in Late Medieval England. Jessica Brantley." Speculum 84, no. 3 (January 2009): 674–75. http://dx.doi.org/10.1017/s0038713400209421.

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22

Anderson, Caroline. "Rome Awards: Domestic devotion and the material culture of private religion in Counter-Reformation Florence." Papers of the British School at Rome 74 (November 2006): 380–81. http://dx.doi.org/10.1017/s0068246200003408.

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23

Sancha, Laura. "Private and Domestic Devotion in Early Modern Britain Edited by Jessica Martin and Alec Ryrie." Catholic Historical Review 100, no. 1 (2014): 141–43. http://dx.doi.org/10.1353/cat.2014.0014.

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24

Erler, Mary. "Brantley, Jessica. Reading in the Wilderness: Private Devotion and Public Performance in Late Medieval England." Manuscripta 53, no. 1 (January 2009): 131–34. http://dx.doi.org/10.1484/j.mss.1.100416.

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25

Forney, Kristine K. "Music, ritual and patronage at the Church of Our Lady, Antwerp." Early Music History 7 (October 1987): 1–57. http://dx.doi.org/10.1017/s026112790000053x.

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The development of fourteenth- and fifteenth-century sacred polyphony is linked closely not only to the Mass and divine services of the Roman Catholic Church, but equally to the rise of lay devotional congregations who sponsored their own services, often musically elaborate, at private chapels and altars. Within this popular phenomenon of lay devotion in the Low Countries, several northern confraternities can be cited for their very early regular use of polyphony. A polyphonic Salve service was established in 1362 by the Marian confraternity at St Goedele in Brussels, and Reinhard Strohm has shown that, by 1396, the Marian Guild of the Dry Tree (Ghilde vanden droghen Boome) in Bruges sponsored weekly masses sung in polyphony by its guild members. That polyphony was central to some fourteenth-century confraternity services is confirmed by the records of the Illustrious Confraternity of Our Lady in 's-Hertogenbosch, founded in 1318 in St John's Church.

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Brajovic, Sasa, and Jelena Erdeljan. "Praying with the senses: Examples of icon devotion and the sensory experience in medieval and early modern Balkans." Zograf, no. 39 (2015): 57–63. http://dx.doi.org/10.2298/zog1539057b.

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This paper discusses sensory experience in the practice of devotion of two highly venerated icons in medieval and Early Modern Balkans: the mosaic icon of the Virgin Hodegetria from the monastery of Chilandar and the icon of Gospa of Skrpjela (Our Lady of the Reef) from the Bay of Kotor. Although part of two different, albeit historically intertwined and perpetually connected cultural and liturgical spheres, icon veneration in both the Orthodox and the Catholic community of the broader Mediterranean world and the Balkans in medieval and Early Modern times shares the same source. It relies on the traditional Byzantine manner of icon veneration. This is particularly true of highly venerated and often miracle working images of the Mother of God, identity markers of political, social and religious entities, objects of private devotion as well as performative objects around which are centered public rituals of liturgical processions and ephemeral spectacles.

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Teo, Kevin. "Reading in the Wilderness. Private Devotion and Public Performances in Late Medieval England by Jessica Brantley." Comitatus: A Journal of Medieval and Renaissance Studies 39, no. 1 (2008): 235–36. http://dx.doi.org/10.1353/cjm.2008.0025.

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E.A. Jones. "Reading in the Wilderness: Private Devotion and Public Performance in Late Medieval England (review)." Catholic Historical Review 95, no. 1 (2008): 140–41. http://dx.doi.org/10.1353/cat.0.0282.

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Narveson, Kate. "Assistances and Encouragements in the Ways of Piety: Conceptions of Private Devotion in Early Modern England." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 24, no. 1 (March 28, 2011): 1–10. http://dx.doi.org/10.1080/0895769x.2011.540498.

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Voulgaropoulou, Margarita. "From Domestic Devotion to the Church Altar: Venerating Icons in the Late Medieval and Early Modern Adriatic." Religions 10, no. 6 (June 19, 2019): 390. http://dx.doi.org/10.3390/rel10060390.

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Although traditionally associated with Eastern Christianity, the practice of venerating icons became deeply rooted in the Catholic societies of the broad Adriatic region from the Late Middle Ages onwards and was an indispensable part of everyday popular piety. The evidence lies in the massive amount of icons located today in public and private collections throughout the Italian Peninsula, Croatia, Slovenia, and Montenegro. At a time when Greeks were branded as “schismatics”, and although the Byzantine maniera greca had become obsolete in Western European art, icon painting managed to survive at the margins of the Renaissance, and ultimately went through its own renaissance in the sixteenth century. Omnipresent in Catholic households, icons were very often donated to churches as votive offerings and were gradually transformed into the focal points of collective public devotion. Through the combined study of visual evidence, archival records and literary sources, this article will shed light on the socio-political, confessional, and artistic dynamics that allowed for Byzantine or Byzantinizing icons to gain unprecedented popularity throughout the Catholic milieus of the Late Medieval and Early Modern Adriatic, and become integrated into domestic and public devotional practices.

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31

Scholten, Frits. "'A Thing of Beauty is a Joy Forever’." Rijksmuseum Bulletin 66, no. 3 (September 15, 2018): 254–69. http://dx.doi.org/10.52476/trb.9758.

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A somewhat neglected late fifteenth-century panel from the collection of the Amsterdam-Swiss surgeon and art collector Otto Lanz, which he cherished, is investigated here. This article argues persuasively that the panel is a devotional tabernacle, intended for private devotion, of a kind that often hung on the wall of a bedchamber in the late Middle Ages. The missing central image may have been a Virgin and Child or a Pietà. Lanz attributed the carving to the woodcarver Antonio di Neri Barili or Barile (1453-1516). Barile was the most important woodcarver in Siena, who worked for distinguished clients, among them the Piccolomini family, which was responsible for introducing the Roman all’antica style to Siena shortly after 1500. The tabernacle contains the family’s coat of arms and various motifs that correspond to documented work by Barili, and was carved in his characteristic crisp, open style. If this panel is indeed by Barili, it would be the smallest surviving object in its own right to come out of his workshop.

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Dlabačová, Anna. "Printed Pages, Perfect Souls? Ideals and Instructions for the Devout Home in the First Books Printed in Dutch." Religions 11, no. 1 (January 16, 2020): 45. http://dx.doi.org/10.3390/rel11010045.

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This article studies the role of the earliest books printed in the Dutch vernacular in the religious practice of lay individuals and the devout home. Many of the texts disseminated in these early printed books have received little attention and scholars have tended to view them within the sphere of the Modern Devotion, even though often there is no direct link to this religious reform movement. This article attempts to show that the first books printed in Dutch offer an interesting lens through which to study domestic devotion in the Low Countries in the last decades of the fifteenth century. It argues that these books bridged the gap between catechetical instruction and the private home, literally bringing home many of the ideals and instructions that the clergy would have offered in church and thus increasingly ‘textualizing’ the lives of the late medieval laity. Printers such as Gerard Leeu and his contemporaries acquainted Christians to the use of printed books for personal and practical religious instruction and knowledge and thus paved the way for developments in the sixteenth century.

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Desplenter, Youri. "The Latin Liturgical Song Subtitled. Middle Dutch Translations of Hymns and Sequences." Church History and Religious Culture 88, no. 3 (2008): 395–413. http://dx.doi.org/10.1163/187124108x426556.

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AbstractThis article aims to provide insight into the nature, distribution and function of certain Middle Dutch translations of Latin hymns and sequences that originated in the circles of the Devotio Moderna. Unlike the vernacular versions in (most) Middle Dutch lay breviaries, which were used as texts for prayer in the context of private devotion, the translations in what I refer to as “vernacular mass and office books” functioned as subtitles to the Latin liturgy. This type of book was primarily intended for canonesses regular, religious women who had to attend the liturgical services of the Divine Office and of Mass, but had not (fully) mastered Latin. Mass and office books originated in the eastern part of the northern Netherlands, whereas the lay breviaries were intended for tertiaries from the western side of the diocese of Utrecht. These women, who followed the rule of the Third Order of St Francis, were not obliged to attend the liturgical services. In order to illustrate the nature and function of the mass and office books, the article focuses on the books of the canonesses regular of St Agnes's in Maaseik.

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García Luján, José Antonio. "Lujo y devoción en el espacio residencial de doña Leonor Rodríguez de Fonseca y Toledo, marquesa de Campotéjar (1605-1651)." Imafronte, no. 26 (January 16, 2020): 9–28. http://dx.doi.org/10.6018/imafronte.405671.

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A partir de fuentes notariales -cartas dotales, testamentos, codicilos, inventarios de bienes, tasación, adjudicación a herederos- se traza la biografía de doña Leonor Rodríguez de Fonseca y Toledo, marquesa de Campotéjar, así como el lujo y devoción que le acompañaron en vida. Lujo manifiesto por el mobiliario mueble, textil, plata y joyas de que disfrutó, y devoción por las pinturas religiosas, esculturas y oratorio privado que, además de ornar su residencia, muestran su indudable fervor religioso. Signos externos plenamente compatibles para dar a conocer la riqueza que se posee, expresar el rango elevado, refinado gusto y declaración inequívoca de piedad devota. Todo ello un buen ejemplo de otros muchos títulos de Castilla residentes en la Villa y Corte en pleno Siglo de Oro From notarial sources -dot cards, testaments, codicils, inventories of goods, valuation, award to heirs- the biography of doña Leonor Rodríguez de Fonseca y Toledo, Marquise de Campotéjar is traced, as well as the luxury and devotion who accompanied him during his lifetime. Luxury manifested by furniture, textiles, silver and jewelry that he enjoyed, and devotion to religious paintings, sculptures and private oratory that, in addition to adorning his residence, show his undoubted religious fervor. External signs fully compatible to make known the wealth that is possessed, express the high rank, refined taste and unequivocal declaration of devout piety. All this a good example of many other titles of Castilla residents in the Villa and Court in the middle of the Golden Age

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Morrissey, Mary. "Private and Domestic Devotion in Early Modern Britain. Edited by JessicaMartin and AlecRyrie. Ashgate. 2012. 308pp. £70.00." History 98, no. 331 (July 2013): 457–59. http://dx.doi.org/10.1111/1468-229x.12017_21.

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Prevost, Roxane. "Wearing Two Hats: Anne Eggleston as Composer and Pedagogue." Articles 28, no. 2 (May 15, 2009): 72–95. http://dx.doi.org/10.7202/029956ar.

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Abstract Canadian composer Anne Eggleston had an active career as both composer and piano pedagogue. In many of her works, such as Sketches of Ottawa, she sought to bridge the gap between these two interests. By examining the Anne Eggleston Fonds (MUS 282), acquired by Library and Archives Canada in 1997, we can begin to understand the personality of this remarkable composer and her commitment to piano pedagogy. Her teaching materials and her devotion to private students, as well as her affiliation with music organizations, paint a full picture of this important Canadian composer and pedagogue.

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Joubert, Alison M., and Jack Coffin. "Four Fanatical Friends and Other Alliterative Allegories." Marketing Theory 20, no. 2 (December 30, 2019): 195–201. http://dx.doi.org/10.1177/1470593119897760.

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Elizabeth thinks of herself as a true fan of the Kerrigan Brown book series. Usually pursuing this passion privately, she is challenged when a friend claims that authentic fans always display their devotion through public consumption. Fortunately, Elizabeth’s grandfather finds a fable of Four Fanatical Friends, who were also challenged to rethink the meaning of fandom after an encounter with a mysterious Genius Fanum. But will our protagonist realise the moral of the story in a journey of self-discovery? Through this fictional short story, the concept of private fandom is implicitly introduced to marketing theory. To date, collective and public expressions of fandom have been the focus of marketing and consumer research. These lines of inquiry have greatly advanced understandings of fans and their consumption. However, private pursuits have been largely overlooked. This short story serves as a fictive framing for future research in this area.

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Coleman, Mary. "Domesticating the Reformation: Protestant Best Sellers Private Devotion and the Revolution of English Piety - By Mary Hampson Patterson." Reviews in Religion & Theology 16, no. 4 (September 2009): 548–49. http://dx.doi.org/10.1111/j.1467-9418.2009.00439_8.x.

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Wykes, David L. "‘The Sabbaths …. Spent Before in Idleness & the Neglect of the Word’: the Godly and the Use of Time in their Daily Religion." Studies in Church History 37 (2002): 211–21. http://dx.doi.org/10.1017/s0424208400014753.

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Historians have long been aware that during the sixteenth and seventeenth centuries the intensely religious were especially strict in their observance of the Sabbath, in their rejection of amusements and diversions, and their dedication of the day to public duties and religious exercises. The godly did not restrict their religion to the Sabbath nor indeed to public exercises, for they attempted to maintain a daily regime of family worship and private study or devotion. Yet the godly were distinguished not only by the seriousness of their religious observance, but also, out of fear of neglecting their religious duties, by their attempts to discipline their day and regulate their time.

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Alakas, Brandon. "“In the secret chambre of the mynde, in the preuy closet of the sowle”: monastic discipline and devotion in More'sLife of Pico." Moreana 54 (Number 207), no. 1 (June 2017): 86–107. http://dx.doi.org/10.3366/more.2017.0008.

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Already present in certain biographical details, Thomas More's programmatic efforts to create new patterns of mixed living are most innovatively employed in the Life of Pico. In creating a vernacular translation of Gianfrancesco's Vita Ioannis Pici Mirandulae, More executes substantial changes that draw attention to Pico's strong desire to transpose rituals and rhythms of monastic devotion, which encourage a highly cultivated interior and private spiritual life, onto the day-to-day life of a layperson. As spiritual guide, More's Life of Pico aims to produce a reflective, capable reader while at once setting the limits of his or her intellectual endeavor within narrowly fixed orthodox parameters.

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Sulikowska-Bełczowska. "The Cult of Old Believers’ Domestic Icons and the Beginning of Old Belief in Russia in the 17th-18th Centuries." Religions 10, no. 10 (October 14, 2019): 574. http://dx.doi.org/10.3390/rel10100574.

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The aim of this paper is to present the cult of icons in the Old Believer communities from the perspective of private devotion. For the Old Believers, from the beginning of the movement, in the middle of the 17th century, icons were at the center of their religious life. They were also at the center of religious conflict between Muscovite Patriarch Nikon, who initiated the reforms of the Russian Orthodox Church, and the Old Believers and their proponent, archpriest Avvakum Petrov. Some sources and documents from the 16th and 18th centuries make it possible to analyze the reasons for the popularity of small-sized icons among priested (popovtsy) and priestless (bespopovtsy) Old Believers, not only in their private houses but also in their prayer houses (molennas). The article also shows the role of domestic icons from the middle of the 17th century as a material foundation of the identity of the Old Believers movement.

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Sharma, Dr Shreeja Tripathi. "Tagore’s Gitanjali: A Note on Publics of Performance." IJOHMN (International Journal online of Humanities) 4, no. 4 (August 4, 2018): 42–50. http://dx.doi.org/10.24113/ijohmn.v4i4.56.

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Tagore’s Gitanjali has been written seeking inspiration from the bhakti tradition. The nuances of performance and reception of the tradition essentially involve two aspects- public and private. Bhakti as an act of personal devotion of an individual forms its ‘private’ character.The sonic performance of bhakti in forms such as bhajans addressed to Gods, accompanied by musical instruments and joyful cries of ecstasy, encompass the ‘public’ character. Both the ‘private’ and the ‘public’ are the modes of transcendental God realisation. While the ‘private’ is individual-centric, the ‘public’ can be understood in the sense of the integration of the individual with the Universal or the finite with the Infinite. The modes of publics of performance rely on transcendental collective shared experience as a catalyst of self-transformation and as an agent fostering national and universal brotherhood. This paper presents the case for incorporating publics of performance in the pedagogy for the study of Gitanjali, as a text of bhakti tradition. This would involve techniques like theinclusion of a CD demonstrating the rhythmic flow of reading, providing guidance on pronunciation, intonation, emphasis, punctuation and groupings of words and phrases. The trainers, on a more dedicated note can evolve innovative teaching techniques such as a ‘literary jagran’ and perform a collective public reading accompanied by traditional musical instruments of the bhakti tradition such as cymbals and dholaks.

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Bailin, Miriam. "A Community of Interest—Victorian Scholars and Literary Societies." Articles, no. 55 (April 20, 2010): 0. http://dx.doi.org/10.7202/039558ar.

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Abstract Single-author literary societies were formed in the late 1800's by enthusiasts who sought to promote the work and preserve the effects of contemporary or near-contemporary British authors. Though often mocked for their cult-like devotion, these societies filled a gap in the academic study of modern authors when the ancient universities were still debating whether English studies constituted a legitimate discipline. Unfazed by established canons of literary value, society members presented papers, compiled and published bibliographies, produced scholarly editions, and acquired manuscripts and literary relics which might otherwise have gone into private collections. This article briefly rehearses the history of these societies and their continued development with an emphasis on the sometimes awkward, sometimes productive relations between the professional and the general reader.

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O'Banion, Patrick J. ""A Priest Who Appears Good": Manuals of Confession and the Construction of Clerical Identity in Early Modern Spain." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 333–48. http://dx.doi.org/10.1163/187607505x00209.

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AbstractLike the Eucharist, the Roman Catholic sacrament of penance, particularly the practice of frequent private confession, became an increasingly important element of lay religious devotion in early modern Catholic Europe. Historians often view this development as part of a larger clerical attempt to impose a somber and uniform institutional piety upon traditional forms of folk Catholicism. Through a close reading of early modern Spanish manuals of confession and related sources, this article argues that the relationship between confessor and penitent more closely resembled a complicated series of dialogues and negotiations than a unilaterally imposed religious settlement. While confession was conducted within a stable and hierarchically ordered framework, significant checks existed that limited the undue exercise of priestly power and gave agency and influence to laypeople.

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Lee, Cheon Hee. "The Effect of Supervisors` Multi-dimensional Leadership of Private Security Companies on Devotion to the Organization and Job-related Stress." Journal of Sport and Leisure Studies 28 (November 30, 2006): 627–38. http://dx.doi.org/10.51979/kssls.2006.11.28.627.

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Kirschenbaum, Lisa A. "“Our City, Our Hearths, Our Families“: Local Loyalties and Private Life in Soviet World War II Propaganda." Slavic Review 59, no. 4 (2000): 825–47. http://dx.doi.org/10.2307/2697421.

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During World War II, images of mothers constituted one of the most striking—and lasting—additions to Soviet propaganda. The appearance of “Mother Russia” has been understood as a manifestation of the Soviet state's wartime renunciation of appeals to Marxism-Leninism and its embrace of nationalism. Yet “Mother Russia” (rodina-mat', more literally, the “motherland mother“) was an ambiguous national figure. The word rodina, from the verb rodit', to give birth, can mean birthplace both in the narrow sense of hometown and in the broad sense of “motherland,” and it suggests the centrality of the private and the local in wartime conceptions of public duty. Mothers functioned in Soviet propaganda both as national symbols and as the constantly reworked and reimagined nexus between home and nation, between love for the family and devotion to the state. From this point of view, the new prominence of mothers in wartime propaganda can be understood as part of what Jeffrey Brooks has identified as the “counter-narrative” of individual initiative and private motives, as opposed to party discipline, that dominated the centrally controlled press's coverage of the first years of the war.

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Van Andringa, William. "Alexandra Sofroniew Household Gods: Private Devotion in Ancient Greece and Rome Los Angeles, J. Paul Getty Museum, 2015, ix-142 p." Annales. Histoire, Sciences Sociales 74, no. 1 (March 2019): 219–20. http://dx.doi.org/10.1017/ahss.2019.144.

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Rahem, Zaitur. "Kontribusi-Dimensional Perguruan Tinggi Swasta Terhadap Bangunan Sosial dan Budaya Masyarakat Madura (Studi atas Kiprah Perguruan Tinggi Swasta di Kabupaten Sumenep Madura)." Jurnal Penjaminan Mutu 3, no. 1 (February 28, 2017): 111. http://dx.doi.org/10.25078/jpm.v3i1.97.

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<p>Higher Education (PT) is a central science, and barns civilized culture. In Indonesia, there are typologies PT accordance with struktualis power limit. Namely, PT who are under the authority Kemendikbud and Kemenag. Although different house, but the same substance. All elements have the same commitment membersarkan education premises. Under the supervision of Religious Affairs, PT spread across all regions of the country. At the level of management, there are private and public PT. PT Private independently but administratively connected with the government. PT-PT private during this, the procedure of governance and there are already established there are still 'semraut'. PT-managed properly been able to provide a study room and an incredible inspiration to mental development and the custom of society. In Madura, Sumenep regency especially the private PT has a strategic role in human development and the environment. It happens, because in the life of PT contained Tridharma college mission. Insan PT determined to always be the transformation of knowledge, devotion, and conduct research for the common good.</p><p>Studies in this paper will reveal the scientific facts tentrang college of contributions and dedication in the area of Madura. The method in this study using a qualitative ethnographic approach, the technique of participant observation data collection, data sources through snowball sampling. The results of this study reveal the facts, Madura College in the Region is able to provide the benefits of environmental and human dimensional. Starting from the texture of culture, civilization advanced and new, as well as the human characters more educated.</p>

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Zhu, Hang, Pengxiang Zhang, Xiaoyan Han, and Ting Huang. "Family involvement in management in private businesses and the effect on professional managers’ psychological ownership." Nankai Business Review International 9, no. 2 (June 4, 2018): 225–43. http://dx.doi.org/10.1108/nbri-08-2017-0043.

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Purpose The purpose of this paper is to unveil how family involvement in management teams of private Chinese companies affects professional managers’ psychological ownership and sense of “us”, in the hopes of understanding why their devotion cannot coexist with the higher level of commitment of family managers. Design/methodology/approach This paper includes two main studies. The first uses regression to analyze survey data provided by 165 professional managers working in Chinese private companies. The second is a scenario experiment in which 106 MBA candidates participate. Findings The study finds that there is a negative relationship between family management involvement and professional managers’ perceived relationship closeness to owners and psychological ownership of firms. It also finds that relationship closeness fully mediates the negative influence of family management involvement on managers’ psychological ownership. Originality/value This paper contributes to both the theoretical literature and management practice. From a theoretical perspective, it connects studies in indigenous sociological psychology with new literature on psychological ownership. The paper finds that personal relationships nurture the shared psychological ownership of managers by generating a sense of “us”, providing a new theoretical explanation for its formation process. Furthermore, this study offers an explanation for the negative signal effect of family involvement in management. From a practical perspective, this study finds that family involvement in management acts as a critical boundary condition for using personal relationships to stimulate professional managers.

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Skrzypietz, Aleksandra. "Publiczna i prywatna religijność królowej Marii Kazimiery." Studia Historyczne 62, no. 1 (245) (July 13, 2021): 25–40. http://dx.doi.org/10.12797/sh.62.2019.01.02.

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Public and Private Religiosity and Piety of the Queen Marie Casimire d’Arquien Sobieska In the early modern period, queens were obliged to participate in religious ceremonies and outwardly display their piety through charity. Marie Casimire de la Grange d’Arquien Sobieska met these duties when she was consort of the King John III Sobieski, and later, as a widow residing in Rome. Yet, her prayers were not limited to outward gestures of religiosity at official ceremonies. From her numerous letters, we can learn about her personal piety. In her letters written to Jakub, her eldest son, and his wife, the queen mother often refers to God’s Providence, and expresses her deep devotion and faith in God’s grace and protection. For Queen Marie Casimire, God was the source of comfort in difficult moments. While her outward religiosity is a reflection of the age in which she lived, the queen’s personal faith developed over time and appears to have been deep and sincere.

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