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Literatura académica sobre el tema "Versions, Catholic vs. Protestant"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 30 de julio de 2024

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Artículos de revistas sobre el tema "Versions, Catholic vs. Protestant"

Seebaß, Gottfried. "Miszelle: Ein unbekannter Brief Andreas Osianders: Ein Nachtrag zur Osiander-Gesamtausgabe". Archiv für Reformationsgeschichte - Archive for Reformation History 96, n.º 1 (1 de diciembre de 2005): 291–94. http://dx.doi.org/10.14315/arg-2005-0114.

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ABSTRACT This is an addendum to the edition of the works of Andreas Osiander. It is a letter from the Nuremberg reformer to Christoph Ering, who had been dismissed as chaplain of George, duke of Saxony, in 1529 because of his Protestant preaching. Osiander reports on the different versions of the Confutatio, the Catholic response to the Confessio Augustana.

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Gebarowski-Shafer, Ellie. "Catholics and the King James Bible: Stories from England, Ireland and America". Scottish Journal of Theology 66, n.º 3 (16 de julio de 2013): 253–60. http://dx.doi.org/10.1017/s0036930613000112.

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AbstractThe King James Bible was widely celebrated in 2011 for its literary, religious and cultural significance over the past 400 years, yet its staunch critics are important to note as well. This article draws attention to Catholic critics of the King James Bible (KJB) during its first 300 years in print. By far the most systematic and long-lived Catholic attack on the KJB is found in the argument and afterlife of a curious counter-Reformation text, Thomas Ward's Errata of the Protestant Bible. This book is not completely unknown, yet many scholars have been puzzled over exactly what to make of it and all its successor editions in the nineteenth century – at least a dozen, often in connection with an edition of the Catholic Douai-Rheims Bible (DRB). Ward's Errata, first published in 1688, was based on a 1582 book by Catholic translator and biblical scholar Gregory Martin. The book and its accompanying argument, that all Protestant English Bibles were ‘heretical’ translations, then experienced a prosperous career in nineteenth-century Ireland, employed to battle the British and Foreign Bible Society's campaign to disseminate the Protestant King James Bible as widely as possible. On the American career of the Counter-Reformation text, the article discusses early editions in Philadelphia, when the school Bible question entered the American scene. In the mid-nineteenth century, led by Bishop John Purcell in Cincinnati, Bishop Francis Patrick Kenrick in Philadelphia and Bishop John Hughes in New York City, many Catholics began opposing the use of the KJB as a school textbook and demanding use of the Douai Rheims Bible instead. With reference to Ward's Errata, they argued that the KJB was a sectarian version, reflecting Protestant theology at the expense of Catholic teachings. These protests culminated in the then world-famous Bible-burning trial of Russian Redemptorist priest, Fr Vladimir Pecherin in Dublin, in late 1855. The Catholic criticisms of the KJB contained in Ward's Errata, which was reprinted for the last time in 1903, reminded the English-speaking public that this famous and influential Protestant version was not the most perfect of versions, and that it was not and never had been THE BIBLE for everyone.

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Tropman, John E. "The “catholic ethic” Vs the “protestant ethic”: Catholic social service and the welfare state". Social Thought 12, n.º 1 (diciembre de 1986): 13–22. http://dx.doi.org/10.1080/15426432.1986.10383545.

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Griffin, Susan M. "Awful Disclosures: Women's Evidence in the Escaped Nun's Tale". PMLA/Publications of the Modern Language Association of America 111, n.º 1 (enero de 1996): 93–107. http://dx.doi.org/10.2307/463136.

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Popular American tales of women's escapes from Roman Catholic convents were important manifestations of the virulent anti-Catholicism of the 1830s and 1850s. These stories also reveal how questions of evidence were imbricated with the woman question in nineteenth-century American culture. “Fictional” and “nonfictional” versions of these narratives attempt to prove their veracity, using a common standard of evidence and shared methods of authentication, documentation, and corroboration—including a reliance on their Protestant audience's reading history. Yet the multiple voices and forms and the visual, as well as verbal, rhetoric that the telling of the escaped nun's story entails work to destabilize feminine spiritual, religious, and moral authority. The escaped nun's intertextual story expresses and contains a cultural anxiety about young Protestant women and their influence in the remaking of American Protestant religious practices.

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van Groesen, Michiel. "The De Bry Collection of Voyages (1590-1634): Early America reconsidered". Journal of Early Modern History 12, n.º 1 (2008): 1–24. http://dx.doi.org/10.1163/138537808x297135.

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AbstractThe De Bry collection of voyages, published in Frankfurt and Oppenheim between 1590 and 1634, has traditionally been regarded as dispensing a Protestant iconography of the New World. But for the analysis of the translated travel accounts in the collection, too long considered of secondary importance to the monumental copper engravings, a fundamentally different interpretation of the editors' objectives is in order. This article studies the Latin and German versions of the narratives, which offer a mosaic of variations disclosing a careful editorial strategy. While the German volumes were aimed at a predominantly Protestant readership, their Latin counterparts were adjusted to meet the demands of Catholic customers and humanists wary of religious polemic. Hence the first comprehensive set of images of early America reached readers across the Old World, regardless of their confessional allegiance. Commercial motives rather than the desire to spread a Protestant iconography determined the collection's representations.

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Schultze, Quentin J. "Catholic vs. Protestant: Mass-mediated legitimation of popular evangelicalism in Guatemala". Public Relations Review 18, n.º 3 (septiembre de 1992): 257–63. http://dx.doi.org/10.1016/0363-8111(92)90053-2.

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Rebhun, Uzi. "Jewish Identification in Intermarriage: Does a Spouse's Religion (Catholic vs. Protestant) Matter?" Sociology of Religion 60, n.º 1 (1999): 71. http://dx.doi.org/10.2307/3711810.

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Xu, Xiaojun. "Adding a Cubit to Bible Understanding: A Study of Notes in the Chinese Union Version Bible and the Sigao Bible". Bible Translator 72, n.º 1 (abril de 2021): 31–49. http://dx.doi.org/10.1177/2051677020971015.

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The note as a paratextual element has played an important role in Bible translation. This article collects the translational notes from the New Testament in the Chinese Protestant Union Version Bible (CUV) and the Chinese Catholic Sigao Bible (SBV) to uncover the ideological leanings of translators as well as the types and functions of translational notes in these versions. With a quantitative and qualitative analysis of eight selected notes, the article shows that: (1) CUV followed the “without note or comment” principle for unbiased comments and thus employed more linguistic notes, but SBV followed the Catholic tradition in writing exegetical comments; (2) the notes help readers understand the reasons for textual variations and the problem of selectivity in translating; and (3) CUV translators took account of the Chinese literati’s taste, whereas SBV aimed to reach the common people. Further research is needed for a more in-depth interpretation.

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Hong, Xiaochun. "Anthropological Terms in Chinese Biblical Translations: The Interplay between Catholic and Protestant Versions in Response to Chinese Traditional Cultures". Religions 15, n.º 3 (29 de febrero de 2024): 313. http://dx.doi.org/10.3390/rel15030313.

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Notwithstanding the considerable attention that Chinese Bible translations have attracted, some important theological issues have been ignored for a long time, one of which is anthropology. The present article focuses on the Chinese rendering of terms in this category. From the attempts in the first three Catholic versions, the Western theory of soul introduced by Matteo Ricci began to influence the connotation of ling 靈 in Chinese biblical texts, though anima and spiritus had not been distinguished in these renditions. Robert Morrison’s version, though heavily dependent on Jean Basset’s translation, was also indebted to Emmanuel Diaz and Louis A. de Poirot in its dichotomous anthropology, developing a ling–rou 靈–肉 (lit. spirit–flesh) dichotomous discourse with his conceptualization of ling 靈. Initiated by the “second generation” of Protestant Bible translators, the renderings of pneuma/ruach and sarx/basar took the indigenized approach that culminated in the Delegates’ Version of the Bible. With the assistance of some Chinese scholars in completing this version, Medhurst launched a dialogue between Christian anthropology and Chinese traditional outlooks of human beings by emphasizing the concepts of shen 身 and xin 心, which had long-lasting popularity in later versions of the Chinese Bible.

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Du, Yuqing. "Reconfiguring Inculturations". Journal of Vietnamese Studies 17, n.º 2-3 (2022): 38–63. http://dx.doi.org/10.1525/vs.2022.17.2-3.38.

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In the history of building the Vietnamese National Church, many Catholic works of literature produced by missionaries and local believers sought to place the faith in the context of Vietnamese society. Hội đồng tứ giáo is one of the most influential works within this proliferative Catholic literature, with many versions printed in Chinese, Nôm, and quốc ngữ. Drawing on interreligious knowledge and networks, it sought to respond to the intellectual innovation and local spiritual paradigm of the three religions in a late eighteenth-century context. By configuring a formal debate between representatives from Confucianism, Buddhism, Daoism, and Catholicism, the book demonstrates broader intellectual connections of Catholic knowledge and multidimensional inculturation in the cultural and religious context of eighteenth- and nineteenth-century Vietnam. The interfaith dialogue in the book illuminates an inculturation process assembled by the flows of people and ideas that in turn shaped local Catholic traditions.

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Más fuentes

Libros sobre el tema "Versions, Catholic vs. Protestant"

Coton, Pierre. Genève plagiaire: Ou, Vérification des dépravations de la parole de Dieu qui se trouvent ès Bibles de Genève. Zug [Switzerland]: IDC, 1987.

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Coton, Pierre. Recheute de Genève plagiaire: Ou, Réplique par voye de dialogue aux prétendues défenses de Benedict Turrettin ... Zug [Switzerland]: IDC, 1987.

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Carlo, Buzzetti, ed. La Bibbia e l'Italia. Torino: Claudiana, 2004.

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Pilch, John J. Selecting a Bible translation. Collegeville, Minn: The Liturgical Press, 1987.

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Camus, Jean-Pierre. Réparties succintes à L'Abbregé des controverse de M. Charles Drelincourt: Ensemble les antithèses protestantes : opposition de l'Ecriture sainte & de la doctrine des protestans selon les versions de leurs propres Bibles. Zug [Switzerland]: IDC, 1987.

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Szurek, Marzena Maria. Z dziejów polszczyzny biblijnej: Biblia Wujka (1599) a Biblia Gdańska (1632) : studium komparatywne. Krakow: Collegium Columbinum, 2013.

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William, Whitaker. A disputation on Holy Scripture: Against the Papists, especially Bellarmine and Stapleton. Morgan, PA: Soli Deo Gloria, 2000.

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Daniels, David W. Did the Catholic Church give us the Bible?: The true history of God's words. Ontario, Calif: Chick Publications, 2005.

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Victoria, Pablo E. Protestantes vs católicos: El juicio final. Santafé de Bogotá, Colombia: P. Victoria, 2000.

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John, Walsh. Some things which Catholics do not believe, or, Protestant fictions and Catholic facts: Lecture. 2^a ed. Toronto: Catholic Register Print, 1985.

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Capítulos de libros sobre el tema "Versions, Catholic vs. Protestant"

García Portilla, Jason. "Culture, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)". En “Ye Shall Know Them by Their Fruits”, 133–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_10.

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AbstractThis chapter characterises the relations between culture, religion, and corruption/prosperity. It advances the explanations of the prosperity–religion nexus from the perspective of cultural attributes (e.g. trust, individualism, familialism) by comparing Roman Catholic and Protestant theologies.Protestant denominations have mostly relinquished their founding principles, while “Rome never changes” as per the Italian saying. Despite the progress after Vatican II, Roman Catholicism has not markedly altered its beliefs and practices or its institutional founding principles (i.e. Canon Law) since medieval times. The political repercussions of an ecumenism in “Rome terms” are beyond its theological or religious implications.Liberation theology urged the Latin American Roman Church to break away from its imperialist origins and favouritism for landlords, industrialists, and power elites. However, liberation theology never became the mainstream or hegemonic Catholic theology in Latin America.Distinct Protestant theologies and organisational forms have led to distinct outcomes. New forms of Protestantism (i.e. Pentecostalism) placing less emphasis on education are less likely to have a positive social impact than previous (historical) Protestant versions. Some Protestant denominations still adhere to intertextual historicist biblical interpretation and hold the belief that the papacy continues to be “Satan’s synagogue” today.The heavily criticised Prosperity Gospel (PG) movement has syncretic roots in Pentecostalism, New Thought, and African American religion, and is composed mainly of the middle classes and blacks.While syncretism has been a natural process in all religions, Jews and historical Protestants have tended to be more anti-syncretic given their Scriptural base of beliefs. In turn, the importance of traditions, in Roman Catholicism for instance, has led to include more non-orthodox rituals in its practice.

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Parina, Elena y Erich Poppe. "“In the Most Common and Familiar Speech among the Welsh”". En Übersetzungskulturen der Frühen Neuzeit, 79–100. Berlin, Heidelberg: Springer Berlin Heidelberg, 2021. http://dx.doi.org/10.1007/978-3-662-62562-0_5.

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AbstractThis paper presents and analyses the approach of the Welsh recusant author and translator Robert Gwyn (c.1545–c.1600) to the translation of quotations from the Bible and the Church Fathers as it is reflected in both his paratextual comments on translating and in regularities of his translational practice. Gwyn locates his literary work in the larger context of Counter-Reformation activities in Wales for an “unlearned” audience and therefore forcefully argues for the primacy of comprehensibility over strict adherence to the words of the source text. A brief detour for the purpose of contextualization looks at the paratexts of other contemporaneous Catholic and Protestant Welsh translators and at their aims in relation to their projected audiences. Since English loanwords were a feature of spoken Welsh and their use in translations was explicitly vindicated by Gwyn, lexical choices in a range of his versions of Biblical verses are compared with the translation of the same verses in the Protestant Welsh translations of the New Testament dating between 1567 and 1588.

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Cadegan, Una M. "American and Catholic and Literature: What Cultural History Helps Reveal". En Roman Catholicism in the United States, 133–49. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0007.

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This chapter focuses on the so-called “American Catholic literature” (in the form of diaries, journals, and descriptive accounts of their work intended for European sponsors). With the development of a print culture in the early national period, an American literature designed for a domestic audience began to emerge. The U.S. Catholic Church soon grew sufficiently well organized to generate its own separate literary apparatus meeting the varied needs of immigrants and acculturated readers alike. Catholics were melded into a parallel reading public by their common faith, largely insulated from a national literary industry supplying Protestant readers with tales of moral uplift and sentimental piety not so very different from the Catholic versions.

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Metcalf, Allan. "Reformation". En The Life of Guy, 9–28. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190669201.003.0002.

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Henry VIII, king of England from 1509 to 1547, ought to be held responsible for the “guy” and “guys” we say nowadays. Guy Fawkes’s terrorist attack in 1605 would not even have been imaginable in the peaceable religious climate of England before 1533. Until then, Henry had been an informed, devout Catholic. But in the 1530s, wanting a male heir that his first wife Catherine couldn’t provide, he asked the pope for an annulment of that marriage so he could marry Anne Boleyn and have a legitimate male heir with her. When the pope wouldn’t oblige, Henry disavowed allegiance to the pope and declared himself supreme head of the church in England. Until then, everyone in England had been Catholic; now officially nobody could. That caused bitter conflicts. After Henry’s death in 1547 the church became strongly Protestant under King Edward VI, then strongly Catholic under Mary, and more moderate, though still staunchly anti-papal, under Elizabeth. For good measure, the English church was under attack on the other flank by the extreme Protestant Puritans. None of the Protestant versions satisfied Catholics, who tried plot after plot to unseat the queen and restore Catholicism. That was the explosive fuel that ignited the Gunpowder Treason Plot of 1605.

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Jenkins, Philip. "My Refuge and My Fortress". En He Will Save You from the Deadly Pestilence, 88—C6.P100. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197605646.003.0006.

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Abstract The Protestant Reformation of the sixteenth century led to a rediscovery of the original Hebrew text of Psalm 91, and a new appreciation of the work and its power. Martin Luther loved the work. Protestant readers also rediscovered the plague emphasis that had been lost in the Vulgate translation. Catholic readers continued to read older versions, referring to the text as Psalm 90 rather than 91. Both sides made extensive use of Psalm 91 during the religious wars of the period, each portraying their enemies as evil forces to be trampled and suppressed. Catholics created some spectacular visual depictions of the Psalm. Protestants meanwhile used it as the basis for major musical compositions. Catholics found the psalm very valuable in their global missions, to justify conquering and ruling pagan peoples overseas.

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VanderKam, James. "The Dead Sea Scrolls". En Early Judaism, 11–28. NYU Press, 2018. http://dx.doi.org/10.18574/nyu/9781479896950.003.0002.

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Most archeologists believe that the ruins at Khirbet Qumran were used by a communal sect during the first century BCE and CE, which was part of the Essene movement described by Josephus and Philo. About a quarter of the scrolls found nearby are of books that are now part of our (Hebrew) Bible. There were also copies of several other books, such as Enoch and Jubilees, that were regarded as authoritative, though they are not included in today’s Protestant, Catholic, or Jewish Bibles. Variations in these texts show that standard versions of these books had not yet been determined.

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Gribben, Crawford. "Ecclesiology". En J.N. Darby and the Roots of Dispensationalism, 56–87. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780190932343.003.0003.

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Abstract In a religious census, in the late 1830s, brethren were first identified as “Catholics.” The term was a good one, as it reflected their hesitation about adopting any non-Scriptural descriptor. Brethren eluded denominational categories by refusing to take sides in long-standing Protestant debates. In the earliest phase of the movement, adherents were only required to confess faith in the Trinity. The division of the brethren movement in the later 1840s was, in part, a contest about how an effort to achieve catholicity should best implement discipline. The formation of the exclusive network provided Darby with a second chance to realize his catholic hopes. Darby’s catholic principles pushed the exclusives into more radical versions of separatism and shaped the environment in which Darby developed his wider dispensational agenda.

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Reynolds, Matthew. "5. Power, religion, and choice". En Translation: A Very Short Introduction, 64–83. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198712114.003.0005.

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Translation errors, or mere differences, do not matter much in themselves. Their effects depend on their interpretation and use. ‘Power, religion, and choice’ considers how translation relates to power and discusses the translation of English Bibles and how Catholic versions differ markedly in their choice of words from Protestant and Anglican ones. Censorship affects the styles of authors and translators who write with an awareness of what their readers and literary authorities are likely to want. There is also a burden on translators who can make powerful choices—those that can promote one way of using a language over another and may help new words come into a language.

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Waithe, Marcus. "Songs of the Forge". En The Work of Words, 141–80. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399512299.003.0006.

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This is Chapter 5 of The Work of Words: Literature, Craft, and the Labour of Mind in Britain, 1830-1940. The chapter discusses the turn towards craft in relation to the figure of the blacksmith, evoked from different standpoints by Dickens, Ruskin, and Gerard Manley Hopkins. Dickens and Ruskin detail a process of self-forging that relies on linguistic versions of fire-welding and quenching, and ultimately the violent hammering of materials (and people) into shape. Hopkins is equally concerned with violence, albeit focusing on divine creation; his example reveals a complex transmutation of Protestant work ethics into a neo-Catholic theology of craft.

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Knight, Alison. "Defects". En The Dark Bible, 114—C3.F1. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192896322.003.0004.

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Abstract weWhile early modern commentators defended the Bible as a whole as perfect, individual verses frequently were seen to lack key grammatical and semantic elements. Such verses were described as imperfect or defective. Missing syntactic and semantic elements had to be supplied by translators if their texts were to make any sense, but the line between necessary addition and the insertion of private opinion into scripture was decidedly unclear. Chapter 3, ‘Defective’, explores early modern approaches to verses that were perceived as lacking something, paying particular attention to Romans 5:18, a contentious ‘imperfect’ verse upon which hinged Protestant and Catholic versions of justification, and Job 19:26, a verse which seemed to prophecy the Resurrection, but which lacked key grammatical elements.

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