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Journal articles on the topic 'Written confessional'
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1
Beck, Andreas J. "Reformed Confessions and Scholasticism. Diversity and Harmony." Perichoresis 14, no. 3 (December 1, 2016): 17–43. http://dx.doi.org/10.1515/perc-2016-0014.
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Abstract This paper discusses the complex relationship of Reformed confessions and Reformed orthodox scholasticism. It is argued that Reformed confessions differ in genre and method from Reformed scholastic works, although such differences between confessional and scholastic language should not be mistaken for representing different doctrines that are no longer in harmony with each other. What is more, it is precisely the scholastic background and training of the authors of such confessions that enabled them to place their confessional writings in the broader catholic tradition of the Christian church and to include patristic and medieval theological insights. Thus proper attention to their scholastic background helps to see that at least in some confessions the doctrine of predestination, for instance, is not as ‘rigid’ as one might think at first sight. In order to demonstrate that the doctrine of the Reformed confessions was much in line with the scholastic theology of Reformed orthodoxy, this paper discusses, after having explained the terms ‘Reformed orthodoxy’ and ‘scholasticism’, the early Reformed scholastic theologians Beza, Zanchi, and Ursinus, who also have written confessional texts. The paper also includes a more detailed discussion of the Belgic Confession and the scholastic background of the Canons of Dordt and the Westminster Confession, thereby focusing on the doctrines of God, providence, and predestination.
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Kuznetsov, A. "Geopolitics and Written Language." World Economy and International Relations, no. 5 (2010): 96–104. http://dx.doi.org/10.20542/0131-2227-2010-5-96-104.
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The author's model of civilizations based on the phenomenon of different writing systems existence has been elaborated and compared with the classical Toynbee-Huntington’s confessional model. This new model allows to allocate smaller subcivilizations, alongside the largest civilizations already known. Subcivilizations are active and can generate geopolitical events. By means of the given model, the analysis of civilizational transformations and geopolitical space reconstruction occurring in the Euroasian continent, is carried out.
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GILCHRIST, PAUL R. "Scripture, Mishnah, and Confessions." Unio Cum Christo 2, no. 1 (April 1, 2016): 51. http://dx.doi.org/10.35285/ucc2.1.2016.art4.
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Abstract: “Scripture, Mishnah, and the Confessions” examines the rabbinic sayings of the Pharisees at the time of Christ, the “oral law of Moses” that ultimately was written down in A.D. 200. These Mishnaic interpretations thought to apply the Old Testament to their new culture. The author notes that church leaders, wittingly or unwittingly, elevate their formal documents to the same level of authority in seeking to adjust to changing cultures. This tendency is observed in the history of the church, whether Romanism or liberalism, fundamentalism or evangelicalism, and sometimes in confessional church circles.
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Cummings, Brian. "‘The Oral Versus The Written’." Moreana 45 (Number 175), no. 3 (December 2008): 14–50. http://dx.doi.org/10.3366/more.2008.45.3.3.
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The relationship between scripture and tradition has always been recognised as central to the controversy between More and Tyndale in the late 1520s and early 1530s. It was already one of the key issues in the English campaign against Luther instigated in 1521, and in the 1540s became one of the lynchpins of confessional identity both among Catholic theologians at Trent and in the English reformed articles of 1553. This is often seen as a doctrinal issue, but beneath the surface it can also be seen as part of a profound philosophical argument about the authority of oral and written evidence, an argument which goes back to the origins of Jewish and Christian religious practice and which continues to haunt the ecumenical concerns of today.
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Stroganov, Mikhail V. "“SCRAPYARD GARDENS”, OR ROMANTIC GRAFFITI AS PUBLIC STATEMENTS." Folklore: structure, typology, semiotics 3 (2020): 111–55. http://dx.doi.org/10.28995/2658-5294-2020-3-3-111-155.
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Romantic graffiti come in two types: confessional and directive. Confessional graffiti are spontaneous, these are an outburst of feelings. A confession of love is usually accompanied by a name, but if the inscription is made right below the addressee’s window, the name is lacking. It is often substituted by a pet name which is more specific for the speaker than a name. A confession is expressive, it praises the addressee and expresses adoration of them. Congratulations are usually related to a birthday or to a birth of a child. Directive graffiti are well-thought-out; they sometimes feature quotes from popular texts. These graffiti include wishes of good morning, good cheer and health; pleas to forget one not and to come back, to date and to marry; pleas for forgiveness. They are written on asphalt, underfoot, on the house, scrapyard and waste-lot walls, nevertheless, both the addressees and addressants remain oblivious to the stylistic cacophony, they place more value on the publicity of the message. The graffiti are supposed to make the relationship between the addressee and the addressant known, which increases their social status. They do not aim for esoteric language: the inscription must be clear to everyone. Genuine intimate relationships are formed in public. Romantic graffiti resemble ditties in this respect.
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Bahar, Rizkya Fajarani, and Lisetyo Ariyanti. "HEDGES EXPRESSIONS IN CONFESSIONAL DISCOURSE OF IDA CRADDOCK’S SUICIDE NOTES." Prosodi 14, no. 2 (October 4, 2020): 73–86. http://dx.doi.org/10.21107/prosodi.v14i2.8759.
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Some people commited suicide tried to express what they felt and left message explaining the causes of why they committed suicide. The suicide note was written by the person who commited suicide as a purpose to give a sign to other people. One of those people was Ida Craddck who was a 19th century American. She advocated freedom of speech and women rights who committed suicide because of inappropriate decision from the judge. Her books were prosecuted by Anthony Comstock as obscene literature. This study was aimed to examine the hedges expressions that maintained the functions of confessional texts which were used by Craddock. The results found that hedges were used on her confessions to support her criticism and wish to the public. Those criticism and wish were confessed by Craddock to aware the public about people’s freedom condition. Her confessions had function to tell her personal story that led her to suicide which could be learnt by other people so that they could have a better life. Finally, hedges were used to express her uncertainty of the truth of what she confessed about her cause of death.
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Bannikov, Konstantin V. "The Autobiography in Paul Claudel’s MaConversion." RUDN Journal of Studies in Literature and Journalism 26, no. 1 (December 15, 2021): 52–59. http://dx.doi.org/10.22363/2312-9220-2021-26-1-52-59.
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The article deals with the autobiography of Paul Claudel in his essay Ma Conversion written in 1913 at the request of readers. The readers believe that his biography no longer belongs to him, so the experience of his conversion should be of common property. It reveals his confessional retrospective traits and self-awareness in biographical literary works. Different types of confession, features of preaching, self-expression and autobiography are interwoven in the essay. The language of the essay is poetic and polysemantic. Distance is manifested in many ways in Claudels works, from the explicit biographical author - moi, Paul to the literary author - le pote. The writer begins in a confessional, indecisive manner, but as he becomes more professional, he resorts to the biographical author less willingly, more often remaining on the sidelines as a literary author. There is less open reflection in the collection of works Conversations (1926-1937), so the poet discusses reality, but he does not describe his feelings and actions as he did when he was younger. Claudel's autobiography combines the sacred and the secular, while the intimate and the public act as a preparatory stage to a multi-volume exegetic novel.
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Csepregi, Zoltán. "Konfessionsbildung und Einheitsbestrebungen im Königreich Ungarn zur Regierungszeit Ferdinands I." Archiv für Reformationsgeschichte - Archive for Reformation History 94, no. 1 (December 1, 2003): 243–75. http://dx.doi.org/10.14315/arg-2003-0107.
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ABSTRACTThe question of Catholicity unites the three problems dealt with in this essay. Johannes Honterus’s concept of Reformation can be understood above all against the background of the Roman Catholic way of speaking about renewal and efforts at integration. The question of the dating of the Upper Hungarian “Confessio Pentapolitana” is posed anew; its alleged author, Leonhard Stöckel, could not possibly have written the confession of the Five-City Federation that was submitted in 1549. The emergence of this confessional text is illuminated on the basis of the meetings of the Hungarian Diet. It is possible that the “Confessio Pentapolitana,” which Hungarian authorities did not recognize or consent to during the period under study, was at most tolerated for tactical reasons.
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Bigoni, Michele, Valerio Antonelli, Warwick Funnell, and Emanuela Mattia Cafaro. "“Contra omnes et singulos a via domini aberrantes”: accounting for confession and pastoral power during the Roman Inquisition (1550–1572)." Accounting, Auditing & Accountability Journal 34, no. 4 (February 23, 2021): 877–903. http://dx.doi.org/10.1108/aaaj-06-2020-4638.
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PurposeThe study investigates the use of accounting information in the form of a confession as a tool for telling the truth about oneself and reinforcing power relations in the context of the Roman Inquisition.Design/methodology/approachThe study adopts Foucault's understanding of pastoral power, confession and truth-telling to analyse the accounting practices of the Tribunal of the Inquisition in the 16th century Dukedom of Ferrara.FindingsDetailed accounting books were not simply a means for pursuing an efficient use of resources, but a tool to force the Inquisitor to open his conscience and provide an account of his actions to his superiors. Accounting practices were an identifying and subjectifying practice which helped the Inquisitor to shape his Christian identity and internalise self-discipline. This in turn reinforced the centralisation of the power of the Church at a time of great crisis.Research limitations/implicationsThe use of accounting for forcing individuals to tell the truth about themselves can inform investigations into the use of accounting records as confessional tools in different contexts, especially when a religious institution seeks to reinforce its power.Social implicationsThe study documents the important but less discernible contributions of accounting to the formation of Western subjectivity at a time which Foucault considers critical in the development of modern governmental practices.Originality/valueThe study considers a critical but unexplored episode in Western religious history. It offers an investigation of the macro impact of religion on accounting practices. It also adds to the literature recognising the confessional properties of written information by explicitly focusing on the use of financial information as a form of confession that has profound power implications.
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McCoog, Thomas M. "Confessional Mobility & English Catholics in Counter-Reformation Europe, written by Liesbeth Corens." Journal of Jesuit Studies 6, no. 2 (June 21, 2019): 343–45. http://dx.doi.org/10.1163/22141332-00602008-07.
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Plotnikova, Anna, and Olga V. Trefilova. "An Old Believer’s confessional questionnaire from Latgale: linguocultural analysis of the text." Slovene 7, no. 1 (2018): 231–80. http://dx.doi.org/10.31168/2305-6754.2018.7.1.11.
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During the expedition to the Old Believers in Latgale (Latvia) a group of Slavists investigating the Russian language of Old Believers abroad got a scanned copy of the confessional questionnaire as a present from Basil Trishkin, a mentor of Gayok Old Believers’ House of Prayer (Daugavpils). This questionnaire is used by Basil Trishkin during confessions in conversations with the parishioners. As the study of the manuscript revealed the questionnaire according to its content, structure and features of language dates back to the pre-Raskol texts of the XѴII century. The next expedition, 2017, confirmed the assumption that the questionnaire is a part of the Old Believer’s prayer book. The expeditions did not pursue archeographic objectives, the conversations with mentors were mostly focused on prohibitions and prescriptions in the Old Believers’ community in Latgale for the purpose of its further sociolinguistic and ethnolinguistic analysis. Nevertheless the scanned manuscript certainly deserves attention as a piece of the Old Believers’ written culture. On the one hand, the Old Believer’s prayer book is written in Church Slavonic. On the other hand, the scanned manuscript is a source of information about the Latgalian Old Believers’ Russian language as a language for everyday communication, including lexical and other dialect features. The oral comments of the mentors Basil Trishkin and Ioann Zhilko about prohibitions in the Old Believers’ community, use of the questionnaire in the practice of worship and opportunities to pass it on to a group of researchers, with subsequent publication of the text, are particularly noteworthy.
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Zdioruk, Serhiy I. "Ethno-confessional Problems of Crimea: A Contemporary Context." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 165–70. http://dx.doi.org/10.32420/2004.31-32.1547.
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Islam in the Ukrainian territory has more than a thousand years of history. The first Muslims who systematically lived or roamed the lands of present-day Ukraine were the steppes. Thus, the burial of the ancestors of modern Ossetian-Apans according to the Muslim rite in the eastern Ukrainian archeologists date from the VII-VIII centuries. Initial knowledge of Islam was also learned from the neighboring Bulgaria. The first written mention of the permanent stay of Muslims in Ukraine dates back to the XI century, when the princes of Kiev had a cavalry of Muslim Pechenegs. Having established itself in Crimea in the XIII century, the Tatar ulus for Khan Uzbekistan officially recognized Islam as the state religion. During the entry of Kievan Rus into the Grand Duchy of Lithuania, many Muslim Tatars were brought from Crimea under martial law by order of Prince Vytautas.
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Chute, Hillary. "Graphic Details Jewish Women’s Confessional Comics in Essays and Interviews, written by Sarah Lightman." Images 9, no. 1 (May 22, 2016): 176–78. http://dx.doi.org/10.1163/18718000-12340053.
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Isachenko, Tatyana. "“CONFESSION” BY P. A. VYAZEMSKY IN THE LITERARY ALMANAC OF THE QUEEN OF THE HELLENES OLGA (COPY OF A. I. KHOMUTOV)." Проблемы исторической поэтики 19, no. 2 (May 2021): 176–97. http://dx.doi.org/10.15393/j9.art.2021.8902.
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The article describes a little-known archival source – the album of the Vice-Admiral of the Russian Imperial Navy A. I. Khomutov. It was presented to the owner by the Queen of the Hellenes Olga (Grand Duchess Olga Konstantinovna). The article traces the history of the album, suggests its dating, analyzes the notes made by the hand of the Grand Duchess, and describes the unique genre structure of the album-almanac. Special attention is paid to the circumstances of the appearance in A. I. Khomutov’s copy of lines from the poem by Prince P. A. Vyazemsky “Confession” in 1867, written by the hand of the Queen. The autographs included in the almanac were not previously an object of study, neither was the almanac itself, which is little known to researchers. The intersection of names, dates, poetic images and events allows us to consider the almanac not only as a rare factual source, but also as an artifact of multi-level interpretation. The article reveals the symbolism of the biographical notes, the confessional lines of Prince Vyazemsky (“There are days when the noises of life are silent around...”, 1867), the mystical circumstances of the appearance of his “Confession”.
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Nalle, Sara T. "Book Review: Between Court and Confessional. The Politics of Spanish Inquisitors, written by Kimberly Lynn." Journal of Jesuit Studies 1, no. 4 (July 9, 2014): 618–20. http://dx.doi.org/10.1163/22141332-00104005.
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Charles, Nickie. "Written and spoken words: representations of animals and intimacy." Sociological Review 65, no. 1 (April 22, 2016): 117–33. http://dx.doi.org/10.1111/1467-954x.12376.
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In this paper I explore the differences in the ways people write and talk about their relationships with animals, focusing on those they regard as kin and with whom they live. I draw on responses to the Animals and Humans Mass Observation directive, which was sent out in the summer of 2009, and 21 in-depth interviews with people who share their domestic space with animals. I suggest that writing about relationships with animals produces a particularly intimate representation which is almost confessional, while talking to another person about similar relationships renders the intimacy less obvious and represents human-animal relations in a different way. I argue that this is because the written accounts are composed with a particular audience in mind, the information divulged is not mediated by another human being and, as a result, normative constraints are less pervasive. Interview data, in contrast, are co-constructed in conversation with another person, there is the possibility of judgment during the course of the interview and normative expectations shape the discursive representation of human-animal intimacy. I reflect on the methodological implications of these findings for developing an understanding of intimacy across the species barrier.
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Ben-Shammai, Haggai. "al-Uṣūl al-Muhaḏḏabiyya." Intellectual History of the Islamicate World 8, no. 2-3 (July 30, 2020): 224–32. http://dx.doi.org/10.1163/2212943x-20201002.
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Abstract Ms. St. Petersburg, Russian National Library, Evr Arab I 3951 has 14 leaves, which consist of three fragments: 1) Fols. 1–10, include part of al-Uṣūl al-Muhaḏḏabiyya, the subject of the present paper. 2–3) Fragments of a responsum on forbidden marriages and a theological work. al-Uṣūl al-Muhaḏḏabiyya was written as a concise compendium of Muʿtazili theology, written by a Karaite scholar Sahl b. al-Faḍl al-Tustarī, who was active in Jerusalem (and perhaps later in Egypt) at the end of the 10th century, at the request of al-Qaḍī al-Muhaḏḏab Saniyy al-Dawla, (apparently) a dignitary in the service of the Fāṭimid government. No person with this, or a similar name could be identified in historical or biographic sources as fitting the role of instigator of such an inter-confessional project. On the basis of a comparison between a quotation of a statement on the definition of prophecy by al-Sahl b. al-Faḍl al-Tustarī at an inter-confessional debate, which took place on the Temple Mount in Jerusalem ca. 1095 (quoted in Ibn al-ʿArabī’s Qānūn al-taʾwīl) and a similar statement on prophecy found in the fragment of al-Uṣūl al-Muhaḏḏabiyya, it is quite safe to conclude that the same person is the author of the compendium, and also of the important work Kitāb al-Īmāʾ.
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Adickes, Sandra, and James M. Boehnlein. "Leane Zugsmith's A Time to Remember: The Recovery of a Proletarian Text." Prospects 24 (October 1999): 575–87. http://dx.doi.org/10.1017/s036123330000048x.
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Scholarship about Depression-era proletarian literature has had to adapt itself to new political and social realities since 1984. With the collapse of socialism in Eastern Europe and Soviet Russia, literary analyses of texts written in the atmosphere of the Communist-led cultural movement may seem to lose currency; to argue for the relevancy at the close of the 20th century may seem irrelevant to postmodern aesthetics. Likewise, as Barbara Foley suggests, reading proletarian texts with their self-conscious critiques of class struggle and their formulaic and didactic plots offers little to audiences who are used to postmodern experimentation and “confessional” poetics (viii).
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BAHNIUK, Nataliya. "RESEARCHING WRITTEN MONUMENTS IN THE CONTEXT OF CHANGING SCIENTIFIC PARADIGMS." Ukraine: Cultural Heritage, National Identity, Statehood 31 (2018): 233–39. http://dx.doi.org/10.33402/ukr.2018-31-233-239.
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The scientific paradigm of the 21st century has acquired anthropocentric drift. In modern linguistic studies, the anthropocentric approach also occupies a dominant position: the researcher’s attention is refocused from objects of cognition (lingual units of different levels) to the subject; thus, linguists analyze an individual in language and language in an individual. The article presents an attempt to define the range of problems of modern linguistic diachronic researches about lingual personality, lingual consciousness, the language of the epoch. The preconditions of involving the concept of "lingual personality" in the research arsenal of historical linguistics are analyzed. It has been found out that the text becomes a key material for studies of historical lingual personology. The language of ancient texts is studied as the expression and result of creativity of lingual personality. Through the ancient texts of the preaching genre, the object of linguistic analysis in studies, which are analyzed in article, gradually "visualized" church-religious picture of the world as an element of the lingual picture of the world, there is an opportunity to analyze changes in it, to study the specificity of religious (confessional) linguistic personality, from religious communication at that time. It is defined that the prospective research direction is the lexicographic direction of lingual personology; the possibilities of studying the language of the epoch based on texts are analyzed. Key words: anthropocentric linguistic, lingual personology, lingual personality, lingual consciousness, the language of the epoch, written monuments.
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Mclaughlin, R. Emmet. "The Word Eclipsed? Preaching in the Early Middle Ages." Traditio 46 (1991): 77–122. http://dx.doi.org/10.1017/s0362152900004207.
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The modern interest in and study of medieval sermon literature was first driven by a combination of confessional acrimony and professional scholarship. L. Bourgain, Albert Lecoy de la Marche, Richard Albert, Rudolf Cruel, Anton Linsenmayer, and G. R. Owst combed through the archives to uncover the written remains of medieval preaching, and what they discovered came as a surprise to those who had been raised on the Protestant black legend of a mute medieval Church. For quantity and variety the period from the twelfth century to the Reformation must count as one (or several) of the great ages of pulpit activity. In fact, on the eve of the Reformation there was some concern that too much was being preached too often. For example, as a result of complaints by laity and clergy alike, in 1508 the Bishop of Breslau ordered a limit on the number of sermons preached in the city. To be sure, modern judgments concerning the quality of that preaching in both style and content vary with the confessional stance and aesthetic preferences of the individual scholar. But of the late medieval dedication to preaching in season and out there can be no doubt.
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Fitzpatrick, Sheila. "Supplicants and Citizens: Public Letter-Writing in Soviet Russia in the 1930s." Slavic Review 55, no. 1 (1996): 78–105. http://dx.doi.org/10.2307/2500979.
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“Which one of us had never written letters to the supreme powers…If they are preserved, these mountains of letters will be a veritable treasure trove for historians.” So wrote Nadezhda Mandelstam, always a sharp-eyed anthropologist of Soviet everyday life. Historians who have encountered this treasure trove in Soviet archives newly opened over the past few years are likely to agree. The great volume of public letter-writing–the “mountains” of complaints, denunciations, statements of opinion, appeals, threats and confessional outpourings that ordinary Russians sent to Soviet political leaders, party and government agencies, public figures, and newspapers–constitutes one of the major discoveries associated with the opening of the archives.
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van Orden, Kate. "FemaleComplaintes: Laments of Venus, Queens, and City Women in Late Sixteenth-Century France*." Renaissance Quarterly 54, no. 3 (2001): 801–45. http://dx.doi.org/10.2307/1261925.
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This essay studies a large repertory of French laments (complaintes,) written in the voices of women. As a feminine counterpart to masculine love lyric, thecomplaintearose from an alternative poetics, treating subjects excluded fromfin amors, such as death, crime, and war. Essentially, lyric assigned erotic longing to men and mourning to women. The unusual subject matter accommodated by thecomplaintes, coupled with a set of material and musical forms locating them amid the cultures of cheap print, psalmody, and street song, ultimately embroiled them in the battles of the religious wars. Thus female voices came to trumpet confessional politics in songs that levied lyric, gender, and faith to serve in civil war.
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Salomon, Noah. "Moments in Revolutionary Time." Middle East Law and Governance 12, no. 3 (December 17, 2020): 335–56. http://dx.doi.org/10.1163/18763375-12030006.
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Abstract Written in the context of Sudan and Lebanon’s 2018–19 revolutions, this article examines the discourse of two religious movements that are intricately entangled with the state as they negotiate popular demands to rethink that state, weighing competing claims to revolutionary salience along the way. It argues that revolution, even when it is working to reimagine states construed on confessional lines, has a particularly religious character. This is both because it demands that we rethink religion, given its unavoidable imbrication in the workings of the modern state, and because phenomenologically it too advocates ethical and ontological transformation that has the power to transcend and outlive political reform.
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Connolly, Magdalen M. "Adverbial Subordination in Egyptian Judaeo-Arabic and Muslim Middle Arabic Versions of Qiṣṣat al-ğumğuma from the Ottoman Period." Intellectual History of the Islamicate World 9, no. 1-2 (July 20, 2020): 1–28. http://dx.doi.org/10.1163/2212943x-20201004.
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Abstract In examining two Judaeo-Arabic adaptations of Qiṣṣat al-ğumğuma ‘The Story of the Skull’ (Cairo JC 104 and CUL T-S 37.39) alongside two Muslim Middle Arabic versions (CUL Qq. 173 and BnF Arabe 3655) from the Ottoman period, this paper explores the extent of linguistic similarities and divergences on the level of adverbial subordination, and the means through which these are expressed. It questions the long-established methodological boundaries imposed on the study of Middle Arabic, in which linguistic features of confessional varieties are generally examined in relation to Classical Arabic grammatical rules and modern spoken dialects, rather than other contemporaneous denominational varieties of written Arabic.
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Moskovchuk, Anatoliy. "Adventism in Ukraine: Attitude to national and cultural traditions, phenomena of the present." Ukrainian Religious Studies, no. 6 (December 5, 1997): 33–36. http://dx.doi.org/10.32420/1997.6.114.
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Ukraine is the motherland of not only Ukrainians but also of many national minorities with different cultures and traditions. Ukraine is a Christian country in general, with non-Christian and non-Christian religions and confessional currents, along with traditional churches - Orthodox, Catholic, Protestant - rooted and actively developing non-traditional Ukrainian culture and spirituality. In Ukraine there is a complex process of spiritual revival, especially in the intellectual environment. Many are written and talk about the preservation of cultural heritage. Everywhere, monuments of architecture, art, which testify to the generally recognized historical contribution of Christianity to the development of spirituality and morality of the Ukrainian people, are restored. In our eyes, there are changes in social and religious relations.
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Žilys, Saulius. "Parishes Registers and Lists of Parishes Residents in the Wróblewski Library of the Lithuanian Academy of Sciences: Genesis and Confessional Singularity." Bibliotheca Lituana 2 (October 25, 2012): 123–54. http://dx.doi.org/10.15388/bibllita.2012.2.15583.
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The article treats baptismal, matrimonial and death parish registers in 17th–20th centuries, also lists of confirmees and lists of converts to Roman Catholic Church or Orthodox Church, lists of parishes and parishes’ residents of territories in Lithuania, Belarus, Poland and East Prussia. Manuscript materials used in article belong to various Christian and non-Christian confessions: Roman Catholic, orthodox, uniate, evangelical reformers, evangelical Lutheran, Karaite, Jew/Hebrew, Tartar. The article treats origin of parishes’ registers chronology, how parishes’ registers were written, and which information was in them also defines confessional singularity. Focus on 17th–18th century parishes registers – mostly Roman Catholic.Church parishes registers at first were started to write in Italy (1396) and in Provence. The Council of Trent of Roman Catholic Church in 1563 obligated fill in baptismal and matrimonial parish registers, ordinary “Rituale romanorum” in 1614 obligated to fill in death registers and lists of parishes residents. Filling of parishes registers in Roman Catholic and Protestant churches became overall in 17th century, in Orthodox and Uniate churches – in 18th century. The first information about parishes’ registers in Lithuania was introduced in visiting-round of Samogitia bishop in 1579, but the oldest known parish register is baptismal register of Joniškis church and it begins in 1599.The article treats evolution of parishes’ registers in Lithuania. Noticeable that death registers were started to fill only in 17th century and involved only part of departed.
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McClain, Lisa. "Troubled Consciences: New Understandings and Performances of Penance Among Catholics in Protestant England." Church History 82, no. 1 (February 21, 2013): 90–124. http://dx.doi.org/10.1017/s0009640712002533.
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Prior to Protestant reforms of the sixteenth and seventeenth centuries, Catholic clerics frequently preached about the necessity of confessing one's sins to a priest through the sacrament of penance. After the passage of laws in the 1570s making it a criminal offense to be a Catholic priest in England, Catholics residing in Protestant England possessed limited opportunities to make confession to a priest. Many laypersons feared for their souls. This article examines literature written by English Catholic clerics to comfort such laypersons. These authors re-interpreted traditional Catholic understandings of how sacramental penance delivers grace to allow English Catholics to confess when priests were not present. These authors—clerics themselves—used the printed word to stand in for the usual parish priest to whom a Catholic would confess. They legitimized their efforts by appealing to the church'smodus operandiof allowing alternative means to receive grace in cases of extreme emergency. Although suggestions to confess without a priest's mediation sound similar to Protestant views on penitence, these authors' prescriptions differ from Lutheran, Calvinist, Anglican, and post-Tridentine Catholic positions on penance in the Reformation era. Diverse understandings of penitence lay at the heart of confessional divisions, and this article sheds new light on heretofore unexamined English Catholic contributions to these debates, broadening scholars' conceptions of what it meant to be Catholic in Reformation England and Europe.
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Visser, P. J. "Dordt in Amsterdam." Theologia Reformata 61, no. 3 (September 1, 2018): 257–66. http://dx.doi.org/10.21827/5b6c1c4b04ce8.
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This essay answers the question: Can a confessional statement written 400 years ago be relevant in secular city such as Amsterdam? Although it can be discouraging to meet people who regard the gospel indifferently, this experience, paradoxically, brings out the relevance of the Canons of Dordt: it is God’s grace that converts people, not human effort. It is also painfully true that many Christians view the doctrine of election to be ahindrance, rather than a ‘doubling’ of God’s love. By his doubling love, God seeks and reaches people who are in no way prepared to accept it. At the same time, however, it should be acknowledged more strongly than do the Canons of Dordt, that God uses the ‘organic’ structures of life to bring people into his covenant.
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Bernat, Chrystel, and David van der Linden. "Rethinking the Refuge." Church History and Religious Culture 100, no. 4 (October 19, 2020): 439–45. http://dx.doi.org/10.1163/18712428-bja10010.
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Abstract The history of the Huguenot Refuge in the Dutch Republic has often been written from a strictly national and confessional perspective, with little attention paid to the connections between French Protestants and other religious communities. In recent years, however, scholars from fields other than religious history have begun to explore the impact of the Huguenot Refuge, while historians of migration have compared the Huguenots to other minorities. Building on these new directions, this special issue seeks to move beyond the traditional boundaries of scholarship on the Dutch Refuge. Focusing on untapped archival sources, the relations between the Huguenots and other religious communities, as well as transnational networks of conflict and solidarity, the articles gathered here propose a more systemic approach towards the Huguenot Refuge in the Dutch Republic.
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Mitchell, William H. F. "The Primitive Church Revived." Church History and Religious Culture 101, no. 1 (February 23, 2021): 61–79. http://dx.doi.org/10.1163/18712428-bja10017.
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Abstract Recent scholarship has highlighted the religious dimensions of political argument in William III’s England. This article adds to this trend through a political analysis of pieces on the Apostolic Age that were written, re-printed, or cited, in the reign of William III. The Age was manipulated to legitimise the Williamite settlement in two ways. First, the early Christians’ ecclesiastical structures and practices were compared favourably to the contemporary Church of England, and unfavourably with Roman Catholic regimes. This contrast bolstered the bipolar confessional divide that underpinned William III’s claim to the English throne. Second, the supposed pan-national spiritual sympathy of the early Christians was regarded as a template for contemporary European Protestants, who were worthy of the protection that formed the bedrock of William III’s foreign policy.
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BARNETT, ELEANOR. "REFORMING FOOD AND EATING IN PROTESTANT ENGLAND, c. 1560–c. 1640." Historical Journal 63, no. 3 (October 30, 2019): 507–27. http://dx.doi.org/10.1017/s0018246x19000426.
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AbstractAs the field of food history has come to fruition in the last few decades, cultural historians of early modern England have begun to recognize the significance of food and eating practices in the process of identity construction. Yet its effect on religious identities has yet to be written. This article illuminates a printed discourse in which Protestants laboured to define a new relationship to food and eating in light of the Reformation, from Elizabeth I's reign up until the Civil War. It is based on a wealth of religious tracts written by the clergy, alongside the work of physicians in the form of dietaries and regimens, which together highlight the close relationship between bodily and spiritual concerns. As a result of the theological changes of the Reformation, reformers sought to desacralize Catholic notions of holy food. However, by paying greater attention to the body, this article argues that eating continued to be a religiously significant act, which could both threaten spiritual health and enrich it. This discourse on food and eating helped draw the confessional boundaries and identities of the Reformation period, and so offers a rewarding and novel insight into English Protestantism.
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Bradford, Deborah, Jane Goodman-Delahunty, and Kevin R. Brooks. "The Impact of Presentation Modality on Perceptions of Truthful and Deceptive Confessions." Journal of Criminology 2013 (April 16, 2013): 1–10. http://dx.doi.org/10.1155/2013/164546.
Full textAbstract:
This study examined the impact of presentation modality and the effectiveness of direct and indirect measures of deception to distinguish truthful from deceptive confessions. Confession statements were presented in one of three formats: audiovisual, audio-only, or written text. Forty-six observers classified each statement as true or false and provided ratings of confidence, information sufficiency, perceived cognitive load, and suspiciousness. Compared to audio and written confessions, exposure to audiovisual recordings yielded significantly lower accuracy rates for direct veracity judgements, with below chance level performance. There was no evidence that indirect measures assisted observers in discriminating truthful from deceptive confessions. Overall, observers showed a strong bias to believe confessions with poor detection rates for false statements. Reliance on video recordings to assess the veracity of confession evidence is unlikely to reduce wrongful convictions arising from false confessions.
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Bradley Smith, Susan. "Absent Without Leave: A Travel Memoir of Strange Mourning." European Journal of Life Writing 2 (March 28, 2013): C21—C30. http://dx.doi.org/10.5463/ejlw.2.30.
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This creative non-fiction essay is from a book in progress, a parenting memoir called ‘Hunting Flowers’. The edge with this memoir is that is written honestly in the (guilty) voice of a female academic who has 'run away' from home for work far too often - and gets into too much trouble, both at home and away. It covers two decades, five children, four continents, a few husbands, and more universities than sensible in any one life. Absent Without Leave in particular uses the confessional voice to tells stories not only against the self, but against the larger dramatis persona, the institutions and people we work with and for. The main thematic concern - is it ethical, this hunt for success, when we absent ourselves form our children? - is swallowed by the constant feminist nag: is this the only way to do it?
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Carpentieri, Nicole, and Carol Symes. "Introduction." Medieval Globe 5, no. 2 (2019): 1–16. http://dx.doi.org/10.17302/tmg.5-2.1.
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The seven articles in this thematic issue address written responses to different periods of turmoil that impacted Muslim and Christian societies in the western Mediterranean from the ninth to the sixteenth centuries. By highlighting the complexities of the literary artifacts produced in Sicily, al-Andalus, and North Africa, it offers new perspectives on the interactions between Islam and Christendom at a time of traumatic transition from one political and religious hegemony to another, as reflected in a variety of genres: apologetic and hagio-graphical works, interreligious polemics, military and diplomatic dispatches, historiography, travel narratives, and romance. These analyses reveal a cultural panorama in which "internal otherness" and religious rivalry are both generative forces within a Mediterranean of fungible linguistic and social boundaries, where traditional genres are inflected and re-invented and new vernacular forms arise from multicultural and multi-confessional encounters.
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Ryan, Salvador. "‘Holding up a lamp to the Sun’: Hiberno-Papal Relations and the Construction of Irish Orthodoxy in John Lynch’s Cambrensis Eversus (1662)." Studies in Church History 49 (2013): 168–80. http://dx.doi.org/10.1017/s0424208400002114.
Full textAbstract:
Competing confessional claims to the early church played a hugely significant part in the revival of the writing of ecclesiastical history during the period of the European Reformations. This question of Christian origins led rival religious groups to contest vigorously the right to claim to be the early church’s legitimate heirs. Sixteenth- and seventeenth-century works of ecclesiastical history would, moreover, strive to attain and preserve the rigorous standards set by Renaissance humanist scholarship and, in turn, exploit any perceived weaknesses in the work of their opponents in this regard. This essay examines a seventeenth-century Irish example of such ecclesiastical history-writing: Cambrensis Eversus (‘Cambrensis Refuted’), written in Latin, largely for a continental audience, by a County Galway priest-scholar, John Lynch (1599/1600–73), and published in St Malo in 1662. The work is ostensibly a reply to the twelfth-century works of Giraldus Cambrensis (c.1146–1223) on Ireland, which had attained a new importance in the confessional controversies of the late sixteenth and seventeenth centuries, cited afresh by scholars as evidence of the depraved nature of the medieval Irish (and, by extension, of medieval Irish Catholicism) and the need for their moral and religious reform. This had a particular resonance in the Reformation period: if medieval Catholicism could be proved to have been in a state of decay, then this would further legitimize the argument that it was in need of reform and would underscore the correctness of the Protestant return to a purer and more authentic early Christianity.
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Anna, Koldushko. "The Case of Anti-Soviet Baptist Group in Shchuchye-Ozersk District of Perm region: an Ethno-Confessional Aspect of Mass Operations in 1937-1938." TECHNOLOGOS, no. 1 (2021): 46–54. http://dx.doi.org/10.15593/perm.kipf/2021.1.04.
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Mass repressive operations of the 1930s are really remained one of the most relevant topics for research. At the present stage of development of historical science, key attention is paid to the direction of mass operations of the 1930s-Kulak, national lines (Polish, German, etc.), and the identification of local features of their realization. Recently, historians have paid great attention to the implementation of the internal logic and mechanisms of mass repressive actions. We can say that the focus of research is shifting to the micro-historical field: to individuals who suffered from repression, to small settlements in which arrests were especially widespread. This approach allows us to see important details and features which could not be found in the generalized works devoted to mass operations of the 1930s: distortions of central directives on the ground, the influence of local specifics, and so on. In this study the author has made an attempt to determine and analyze the specifics of ethno-confessional aspect of mass operations by the example of the case of the anti-Soviet Baptist group in the Shchuchye-Ozersk district of Perm region. The aim of the work was to identify and analyze the directions of repressive actions by the example of this case, to study the role of ethnic and confessional factors in the course of mass operations in places of compact residence of Germans. Both narrative and traditional analytical methods were used as methodological tools of the research: historical-genetic, historical-comparative, historicaltypological. The main sources the author relied on were the written ones which were included in archival and investigative cases: questionnaires of arrested persons, interrogation protocols, indictments, materials of court sessions, etc. As a result, the author identified several areas, or storylines, of the case of the anti-Soviet Baptist group in Shchuchye-Ozersk district of Perm region: espionage, Kulak, ethnic and confessional; the internal logic of the case was reconstructed, it has been shown as accusation accents shifted due to the influence of political conjuncture, also the author has mentioned the influence of natural factors on the outcome of the trial.
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Keenan, Charles. "Paolo Sarpi, Caesar Baronius, and the Political Possibilities of Ecclesiastical History." Church History 84, no. 4 (November 13, 2015): 746–67. http://dx.doi.org/10.1017/s0009640715000931.
Full textAbstract:
Two of the most famous Catholic histories written during the early modern period were the Annales ecclesiastici of Caesar Baronius (d. 1607), a year-by-year chronicle of the Catholic Church from the birth of Christ to the twelfth century, and the Istoria del concilio tridentino of Paolo Sarpi (d. 1623), a scathing critique of the Council of Trent that argued the famous council had only made religious problems worse. Rather than comparing either of these works with similar histories written by protestants—thereby investigating inter-confessional Reformation debates—this article sets Baronius's Annales and Sarpi's Istoria side by side to explore disputes within Catholicism itself. By analyzing how the authors examine four topics in their histories (Peter and the papal primacy, the relationship between the local and universal church, the history of ecumenical councils, and the relationship between secular and ecclesiastical authorities), as well as considering both historians' actions during the Venetian interdict crisis of 1606, this essay argues that Sarpi and Baronius fundamentally disagreed about the origins and exercise of both secular and ecclesiastical authority. These two modes of Catholic history-writing reveal how Sarpi and Baronius drew from contemporary political models, such that “ecclesiastical history” could have significant political ramifications.
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YOUNG, B. W. "RELIGIOUS HISTORY AND THE EIGHTEENTH-CENTURY HISTORIAN." Historical Journal 43, no. 3 (September 2000): 849–68. http://dx.doi.org/10.1017/s0018246x99001375.
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The relationship between intellectual secularization and the writing of academic history has long been one of the major neglected themes in British historiography, and its unexamined presuppositions are explored here in relation to the religious history of the eighteenth century. A great deal of the history of eighteenth-century religion has been written from a confessional standpoint, and this has served further to marginalize discussion of the subject in a period of history concerning which secular interpretations continue to prevail. A reunion of the religious and the secular is a major desideratum in the writing of eighteenth-century history, and this applies not only to historians of religion but also, a fortiori, to political, social, and cultural historians. The perspectives offered by such historians are critically examined, and the need for them to take seriously the integral part of religious history in the broader history of the period is emphasized accordingly.
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Martin, Lucinda. "More than Piety." Church History and Religious Culture 98, no. 1 (April 9, 2018): 1–29. http://dx.doi.org/10.1163/18712428-09801024.
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Abstract Histories of Early Modern religion in Europe typically contrast the activities of ordained theologians with those of laity. The thought and writings of the former usually constitute “theology” and those of the latter “piety.” The result has long been a divided history. Confessional church historians have written histories that were essentially genealogies of (male) officer holders, while scholars of folklore, culture or literature analyzed the contributions of laity. Since the so-called cultural turn, the contributions of laity as organizers, transmitters and patrons of Early Modern religious movements are being recognized. What has been less studied are the intellectual achievements of laity, many of whom possessed deep knowledge of theology, history, and ancient languages and played important roles in Early Modern religious history. This article provides an overview of the main issues and the development of lay theology in the period and argues for increased study of the phenomenon.
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Hart, Maria. "The theatrical adaptation of Merry More." Moreana 55 (Number 210), no. 2 (December 2018): 168–83. http://dx.doi.org/10.3366/more.2018.0041.
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The early modern play Sir Thomas More, written by Anthony Munday, Henry Chettle, Thomas Dekker, Thomas Heywood, and William Shakespeare, takes an ecumenical viewpoint of the play's Catholic hero in order to conform to the expectations of the Master of the Revels and to appeal to a cross-confessional audience. The playwrights carefully construct the play within the confines of censorship by centering the play's action around More's dynamic personality instead of giving a full exposition of historical plot. More's personality and famous wit function together as a means for diverting attention away from the controversy surrounding More's silent opposition to Henrician policy while subtly validating his martyrdom. The argument of this article examines the adaptation of the play's ideologically diverse source material, the playwrights’ use of martyrological conventions, and the subtle traces of Erasmian allusion and recusant rhetoric in its reading of the play.
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Moeran, Brian. "The Business of Anthropology: Communication, Culture and Japan." Copenhagen Journal of Asian Studies 17 (March 10, 2003): 87–109. http://dx.doi.org/10.22439/cjas.v17i0.15.
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This article examines the potential use of anthropology as an effective means of
studying business organizations. Taking, as a case study, preparations by an
advertising agency for a competitive presentation to a potential client in Japan,
the author shows how anthropological fieldwork––in particular, the method of
participant observation—enabled him to understand and then analyse the social
processes underpinning contemporary advertising. In addition, he addresses other
issues relevant to success in research: for example, access to an organization, the
strategic use of social connections, and the ability to take advantage of unexpected
opportunity. Written in the style of a 'confessional' narrative, in which the author's
presence and contributions to his informants' work are made obvious, the article
shows the clear advantages of the methods of anthropology over those of other
disciplines, like management studies, that are engaged in the study of
contemporary business organizations.
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Можайский, Андрей. "ИСПОВЕДЬ В.С. ПЕЧЕРИНА: РЕЦЕПЦИЯ АНТИЧНОЙ ТРАДИЦИИ В ОБРАЗОВАТЕЛЬНОМ ПРОСТРАНСТВЕ XIX ВЕКА." Conversatoria Litteraria, no. 14 (July 10, 2020): 85–97. http://dx.doi.org/10.34739/clit.2020.14.07.
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The article presents the reflection of the antique tradition in the memoirs of the Russian emigrant of the nineteenth century V.S. Pecherin. Written in epistolary form these memoirs are confessional in their character and one can traced a strong classical influence, formed by his education. Particular attention is given to Berlin as educational space, where V.S. Pecherin studied at the university and regularly visited the Altes Museum. There is a close relationship between the influence of Ancient Greek art V.S. Pecherin saw in the museum and his cultural and aesthetic views presented in his memoirs. According to the author, V.S. Pecherin presented himself as the second Xenophon wandering around Europe and expelled from his homeland in absentia. The title of the memoir Apologia pro vita mea, probably, has as its prototype both the Socratic tradition and the Christian tradition, especially expressed in the title of the work Apologia pro vita sua by John Henry Newman.
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Choo, Andrew L. T. "Improperly obtained evidence: a reconsideration." Legal Studies 9, no. 3 (November 1989): 261–83. http://dx.doi.org/10.1111/j.1748-121x.1989.tb00650.x.
Full textAbstract:
The issue of the admissibility of improperly obtained non-confessional evidence in criminal proceedings has been the subject of considerable academic discussion. However, much of the discussion in England has been confined to an exploration of the deficiencies and internal inconsistencies of the English law in the area. In particular, the House of Lords decision in R v Sang has been subjected to intense scrutiny and criticism. Little has been written which examines the theoretical issues associated with the problem of improperly obtained evidence, with view to laying down foundations for a new approach. It is this task which I seek to undertake here. First, it will be demonstrated that the major Anglo- American legal systems have all abandoned rules ofmandatory inclusion and mandatory exclusion of improperly obtained evidence in favour of more flexible positions whereby such evidence is to be admitted in some circumstances but excluded in others. This suggests that rules of mandatory inclusion and mandatory exclusion have been perceived to be undesirable.
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Larke, Ben. "'. . . And the Truth Shall Set You Free': Confessional Trade-Offs and Community Reconciliation in East Timor." Asian Journal of Social Science 37, no. 4 (2009): 646–76. http://dx.doi.org/10.1163/156853109x460237.
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AbstractIn East Timor, as with many nations dealing with the legacies of colonisation and occupation, divisions and allegiances forged in the past are combining with other contemporary factors to destabilising effect. The civil unrest of 2006/2007 provides the most recent example of the propensity for violence to escalate rapidly in such a climate. In this context, past experience in promoting and facilitating re-integration following the mass displacement in 1999 in East Timor may offer lessons for those seeking to address social cohesion in the wake of more recent displacement. This paper assesses the work of the Community Reconciliation Process implemented by the Commission of Reception, Truth and Reconciliation (Commonly known by the Portuguese acronym CAVR) in order to provide a reflection on what was achieved and highlight some of the shortcomings that might similarly befall current, and future, attempts. In doing so, the process, and particularly the use of narrative, is considered in terms of its performative elements: the circumstances in which the scripts were written; the stage on which they were acted out; the actors who voiced them, and the audience who listened. It is argued that the Community Reconciliation Process, through its mechanism that synthesised customary reconciliation procedures and elements of the formal justice system, facilitated a reintegrative process that had at its core the exchange of confession, apology and shaming for the right to re-enter the social group from which perpetrators had been excluded. This process, however, may have occurred at the expense of the competing needs of those who had been victimised.
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McCoog, S.J., Thomas M. "All Hail to the Archpriest: Confessional Conflict, Toleration, and the Politics of Publicity in Post-Reformation England, written by Peter Lake and Michael Questier." Journal of Jesuit Studies 7, no. 2 (January 29, 2020): 327–29. http://dx.doi.org/10.1163/22141332-00702012-03.
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Duggan, Mary Kay. "Bringing Reformed Liturgy to Print at the New Monastery at Marienthal." Church History and Religious Culture 88, no. 3 (2008): 415–36. http://dx.doi.org/10.1163/187124108x426565.
Full textAbstract:
AbstractThe reformed liturgical texts created at the Council of Basel (1431–1449) were not printed at Mainz, the birthplace of the new technology, but across the river Rhine at a new monastery of the Brothers of the Common Life at Marienthal. Documentation of the establishment of that monastery is sketchy but includes the involvement of Archbishop Adolph II of Nassau (1462–1475) and vicar general of the Mainz diocese, Gabriel Biel (1410–1495), who would become a Brother at Marienthal. The 21 editions (1474–1484) that were issued by the monastery were almost all newly written books by local clerics: the reformed liturgical texts for the new German Bursfeld Congregation of Benedictines and diocesan breviaries; spiritual reading in the vernacular so typical of the books of the Brothers, including the first German translation by Biel of Jean Gerson's Opus tripartitum, a confessional by Johannes Lupi, and a life of St. Martin of Tours by Sulpitius Severus. Who cast the six types, who did the printing, and who paid for the printing shop remain subjects of conjecture?
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Rizzo, Luana. "Interreligious Dialogue in the Renaissance: Cusanus, De Pace Fidei." Studies in Logic, Grammar and Rhetoric 65, no. 1 (December 1, 2020): 71–82. http://dx.doi.org/10.2478/slgr-2020-0047.
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Abstract The paper examines the Dialogue De pace fidei written by Nicolaus Cusanus in 1453 to settle disputes arising from events that triggered religious unrest, such as the fall of Constantinople in May 1453, the invasion and massacre of the Turks led by Sultan Mehmed II and the defeat of the Christians. Following the disintegration of medieval Christianity, Cusanus, instead of promoting a crusade, as Cardinal Bessarione did, proposed a more suitable way to make the major exponents of different religions interact in a fruitful dialogue, hoping for the peace of a single universal faith. The arguments through which Cusanus claimed the concept of a concordance and pacification of the faith reveal the originality and topicality of the message communicated by the humanist, founded on the doctrine of peace in the faith, overcoming inter-confessional barriers and religious divergences. The author contrasts the divergences, massacres and wars with a doctrinal comparison among different religions through dialogue. The paper invites reflection upon the religious struggles that still spread discord in the world.
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Woods, Faye. "Too Close for Comfort: Direct Address and the Affective Pull of the Confessional Comic Woman in Chewing Gum and Fleabag." Communication, Culture and Critique 12, no. 2 (April 12, 2019): 194–212. http://dx.doi.org/10.1093/ccc/tcz014.
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Abstract The 2010s saw a boom in television comedies, created by, written, and starring women, that explored the bawdy and chaotic lives of protagonists who were experiencing some form of arrested development. These comedies sought to build intimate connections with their imagined audiences by crossing boundaries—social, bodily, and physical—to produce comedies of discomfort. Drawing in part on Rebecca Wanzo’s consideration of “precarious-girl comedy” (2016) I examine how two British television comedies intensified these intimate connections through the use of direct address, binding the audience tightly to the sexual and social misadventures of their twenty-something female protagonists. Michaela Coel’s Chewing Gum (E4, 2015–2017) follows naïve and desperately horny black working-class Londoner Tracey in her quest for sexual experience, and Phoebe-Waller Bridges’ Fleabag (BBC Three, 2016–) documents an unnamed upper-middle-class white woman’s sharply misanthropic journey through grief. In both programmes direct address serves to intensify the embrace of bodily affect and intimate access to interiority found in the “precarious-girl comedy” (Wanzo, 2016), producing moments of comic and emotional repulsion. Each program uses direct address’s blend of directness and distance to different ends, but both draw audiences at times uncomfortably close to the singular perspective of their protagonists, creating an intensely affective comic intimacy.
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Dreyer, Rasmus H. C. "Confessio Tetrapolitana." Dansk Teologisk Tidsskrift 81, no. 3 (June 3, 2019): 205–38. http://dx.doi.org/10.7146/dtt.v81i3.114705.
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This article introduces one of the alternative reformatory confessions from the Diet of Augsburg 1530, the Confessio Tetrapolitana (CT). Due to the disagreement with the Saxonian/Lutheran party at the Diet, the German imperial cities of Strasbourg, Konstanz, Memmingen and Lindau delivered their own account of faith written by the Strasbourg theologians Martin Bucer and Wolfgang Capito. The article describes the historical background and the political and theological position of Strasbourg and its envoys at the Augsburg Diet. A structural comparison between CT and Melanchthon’s Confessio Augustana (CA) leads to a detailed summary of the 23 articles and an investigation of the confession’s theological characteristics: 1) Its Biblicism. 2) The vagueness of the Eucharistic article (article 18). 3) The new life of the Christian and 4) the consequences regarding the community as a Christian societas. Through these paragraphs, it becomes clear that The Tetrapolitan Confession represents a typical theology of the Humanist reformation movement. On the one hand, it resembles the theology of Melanchthon in CA and the early writings of Zwingli, yet on the other hand, it differs from Zwingli’s confession of The Diet of Augsburg, his personal confession, Fidei Ratio. Thus, CT is an expression of Bucer’s theological standpoint, which is again rooted in the Strasbourg Humanist milieu with its Zwingli-inspired urban reformation theology. The article ends with a brief study of connections between Bucer and the Danish reformation both in terms of personal relations and theological similarities.
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Calma, Clarinda E. "Communicating Across Communities." Journal of Jesuit Studies 1, no. 4 (July 9, 2014): 589–606. http://dx.doi.org/10.1163/22141332-00104011.
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In the sixteenth century, the Polish-Lithuanian Commonwealth was a multicultural and multidenominational country, where religious freedom was guaranteed by the General Warsaw Confederation Act of 1573. This climate of religious tolerance allowed a culture of public theological dispute to flourish within the realm. Printed in Vilnius in 1584, Gaspar Wilkowski’s Dziesięc mocnych dowodów [Ten Strong Reasons]—a translation of Edmund Campion’s Rationes decem—captured this culture of controversy and polemical dispute. To understand the significance of Wilkowski’s book this essay will situate it in its wider historical context of cross-confessional debates between Catholics and the Polish Brethren. Three other books will be discussed to demonstrate that Wilkowski’s translation was clearly written as an instrument of polemical dispute. A textual analysis of the work shows a change of emphasis from Campion’s book, consequently affecting the reader’s reception of the translated work. Understanding how the translator, in this case Wilkowski, made conscious changes in the original text to accommodate the particular needs of his target readership helps explain the purpose and structure of the Polish translation. In short, Wilkowski wanted to make his translation as relevant to his readers as possible.