Dissertationen zum Thema „Religious tolerance – history – 17th century“
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1
Billinge, Richard. „Nature, grace and religious liberty in Restoration England“. Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18c8815b-4e57-45f5-b2c1-e31314a09d4f.
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This thesis demonstrates the importance of scholastic philosophy and natural law to the theory of religious uniformity and toleration in Seventeenth-Century England. Some of the most influential apologetic tracts produced by the Church of England, including Richard Hooker's Laws of Ecclesiastical Polity, Robert Sanderson's Ten lectures on humane conscience and Samuel Parker A discourse of ecclesiastical politie are examined and are shown to belong to a common Anglican tradition which emphasized aspects of scholastic natural law theory in order to refute pleas for ceremonial diversity and liberty of conscience. The relationship of these ideas to those of Hobbes and Locke are also explored. Studies of Seventeenth-Century ideas about conformity and toleration have often stressed the reverence people showed the individual conscience, and the weight they attributed to the examples of the magistrates of Israel and Judah. Yet arguments for and against uniformity and toleration might instead resolve themselves into disputes about the role of natural law within society, or the power of human laws over the conscience. In this the debate about religious uniformity could acquire a very philosophical and sometimes theological tone. Important but technical questions about moral obligation, metaphysics and theology are demonstrated to have played an important role in shaping perceptions of magisterial power over religion. These ideas are traced back to their roots in scholastic philosophy and the Summa of Aquinas. Scholastic theories about conscience, law, the virtues, human action and the distinction between nature and grace are shown to have animated certain of the Church's more influential apologists and their dissenting opponents. The kind of discourse surrounding toleration and liberty of conscience is thus shown to be very different than sometimes supposed. Perceptions of civil and ecclesiastical power were governed by a set of ideas and concerns that have hitherto not featured prominently in the literature about the development of religious toleration.
2
Stevens, Ralph. „Anglican responses to the Toleration Act, 1689-1714“. Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708765.
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Powell, Hunter Eugene. „The Dissenting Brethren and the power of the keys, 1640-1644“. Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/252255.
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4
Mills, Robin. „The origins of religious belief in the British Enlightenment, 1651-1770“. Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709111.
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Howson, Barry. „The question of orthodoxy in the theology of Hanserd Knollys (c. 1599-1691) : a seventeenth-century English Calvinistic Baptist“. Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36607.
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Mid-seventeenth-century England saw numerous religious sects come into existence, one of which was the Calvinistic Baptist group. During the upheaveal of the revolutionary years this group was often accused of heresy by their orthodox/reformed contemporaries. At that time Hanserd Knollys, one of their London pastors, was personally charged with holding heterodox beliefs, in particular, Antinomianism, Anabaptism and Fifth Monarchism. In addition, Knollys has been accused of hyper-Calvinism. This version of Calvinism was held by some eighteenth-century English Calvinistic Baptists. Some Baptist historians have suspected Knollys of holding this teaching in the seventeenth-century, or at least they have felt it necessary to defend him against it. All of these charges are serious, and consequently bring into question Knollys' orthodoxy. This thesis will systematically examine each charge made against Knollys in its context, and comprehensively from Knollys' writings seek to determine if they were valid. Furthermore, this thesis will elucidate Knollys theology, particularly his soteriology, ecclesiology and eschatology.
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Breidenbach, Michael David. „Conciliarism and American religious liberty, 1632-1835“. Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648152.
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Brown, Carys Lorna Mary. „Religious coexistence and sociability in England after the Toleration Act, c.1689-c.1750“. Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/288823.
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The eighteenth century in England has long been associated with increasing consumption, trade, luxury, and intellectual exchange. In contrast with the religiously-fueled tumult of the previous century, it is frequently portrayed as a polite, enlightened and even secularising age. This thesis questions this picture. Taking the ambiguous legacies of the so-called "Toleration Act" of 1689 as its starting point, it explores the impact of the complex and uncertain outcomes of the 1689 Act on social relations between Protestant Dissenters and members of the Established Church in England in the first half of the eighteenth century. In connecting broader legislative change with developing social discourses and the practicalities of everyday life, it demonstrates the extent to which the Toleration Act made religious questions integral to the social and cultural development of the period. As a result, it stresses not only that developing modes and norms of sociability were essential to determining the nature of religious coexistence, but also that the changing religious landscape was absolutely integral to the evolution of multiple different social registers in eighteenth-century England. It therefore demonstrates how previously disparate approaches to eighteenth-century England are mutually illuminating, creating an account of the period that is better able to attend to both religious and cultural change. With this in mind this thesis pays particular attention to the language through which contemporaries described their sociability, suggesting that they have great potential to illuminate the nature of religious coexistence in this period. Starting from the premise that the words an individual chooses are in some way both reflective and constitutive of their ways of thinking, several of the chapters that follow draw on and analyse the language contemporaries employed at the intersections between religion and sociability. The thesis as a whole suggests that doing so can give us insight into how their religious lives were socially organised, how groups were formed, bounded, and transgressed, and how that in itself fed back into the structures of sociability.
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Hollewand, Karen Eline. „The banishment of Beverland : sex, Scripture, and scholarship in the seventeenth-century Dutch Republic“. Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:3e5a54dc-0664-46eb-8625-de3c480d118c.
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Hadriaan Beverland (1650-1716) was banished from Holland in 1679. Why did this humanist scholar get into so much trouble in the most tolerant part of Europe in the seventeenth century? In an attempt to answer this question, this thesis places Beverland's writings on sex, sin, Scripture, and scholarship in their historical context for the first time. Beverland argued that lust was the original sin and highlighted the importance of sex in human nature, ancient history, and his own society. His works were characterized by his erudite Latin, satirical style, and disregard for traditional genres and hierarchies in early modern scholarship. Dutch theologians disliked his theology and exegesis, and hated his use of erudition to mock their learning, morality, and authority. Beverland's humanist colleagues did not support his studies either, because they believed that drawing attention to the sexual side of the classics threatened the basis of the humanist enterprise. When theologians asked for his arrest and humanist professors left him to his fate, Dutch magistrates were happy to convict Beverland because he had insolently accused the political and economic, as well as the religious and intellectual elite of the Dutch Republic, of hypocrisy. By restricting sex to marriage, in compliance with Reformed doctrine, secular authorities upheld a sexual morality that was unattainable, Beverland argued. He proposed honest discussion of the problem of sex and suggested that greater sexual liberty for the male elite might be the solution. Beverland's crime was to expose the gap between principle and practice in sexual relations in Dutch society, highlighting the hypocrisy of a deeply conflicted elite at a precarious time. His intervention came at the moment when the uneasy balance struck between Reformed orthodoxy, humanist scholarship, economic prosperity, and patrician politics, which had characterized the Golden Age of the Dutch Republic, was disintegrating, with unsettling consequences for all concerned. Placing Beverland's fate in this context of change provides a fresh perspective on the intellectual environment of the Republic in the last decades of the seventeenth century.
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Miller, Joyce H. M. „Cantrips and carlins : magic, medicine and society in the presbyteries of Haddington and Stirling, 1603-88“. Thesis, University of Stirling, 1999. http://hdl.handle.net/1893/2600.
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This thesis is an examination of the belief and practice of popular magic, specifically related to charmers, in the presbyteries of Haddington and Stirling between the years 1603 and 1688. It is the first study of either locality which concentrates on identifying the difference between charmers and witches, and considers the practice of the former in the broader context of seventeenth-century attitudes towards health and disease of both orthodox medical practitioners and the wider population. The thesis examines charmers and their healing practice in reference to theories of power, popular and elite culture, the church and gender, and reveals new information about seventeenth-century society. The principles and practice of charmers are then compared to orthodox medicine and popular magic, and the recorded healing treatments and rituals have been examined and analysed in close detail. A comparative analysis has been made of the two localities which assesses and contrasts patterns of witchcraft and charming accusation on a parish level. By using evidence contained in kirk records, supplemented by secular court material, it has been shown that all levels of society identified differences between the practice and intent of charmers and witches. Accusation and prosecution of witches was influenced more by local elites, and by elite demonological theories, than accusations of charming. Importantly, the devil was not a feature of charming accusations. Due to the overt nature of charming, differences in its perception and acceptability were highlighted by the less severe penalties which were ordered by the kirk. The dilemma for the church and society was that the church had, to an extent, surrendered its practical healing role with the abandonment of pre-Reformation ritual. The emphasis on personal piety and prayer for the relief of mental and physical suffering did not appear to offer sufficient comfort for the rest of society.
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Johnson, Melissa Ann. „Subordinate saints : women and the founding of Third Church, Boston, 1669-1674“. PDXScholar, 2009. https://pdxscholar.library.pdx.edu/open_access_etds/3662.
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Although seventeenth-century New England has been one of the most heavily studied subjects in American history, women's lived experience of Puritan church membership has been incompletely understood. Histories of New England's Puritan churches have often assumed membership to have had universal implications, and studies of New England women either have focused on dissenting women or have neglected women's religious lives altogether despite the centrality of religion to the structure of New England society and culture.
This thesis uses pamphlets, sermons, and church records to demonstrate that women's church membership in Massachusetts's Puritan churches differed from men's because women were prohibited from speaking in church or from voting in church government. Despite the Puritan emphasis on spiritual equality, women experienced a modified form of membership stemming from their subordinate place in the social hierarchy.
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Richter, Konstantin Alexander. „The historic religious buildings of Ribeira Grande: implementation of christian models in the early colonies, 15th till 17th century, on the example of Cape Verde Islands“. Doctoral thesis, Universidade da Madeira, 2008. http://hdl.handle.net/10400.13/256.
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Treacy, Susan. „English Devotional Song of the Seventeenth Century in Printed Collections from 1638 to 1693: A Study of Music and Culture“. Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc331253/.
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Seventeenth-century England witnessed profound historical, theological, and musical changes. A king was overthrown and executed; religion was practiced fervently and disputed hotly; and English musicians fell under the influence of the Italian stile nuovo. Many devotional songs were printed, among them those which reveal influences of this style. These English-texted sacred songs for one to three solo voices with continuo--not based upon a previously- composed hymn or psalm tune—are emphasized in this dissertation. Chapter One treats definitions, past neglect of the genre by scholars, and the problem of ambiguous terminology. Chapter Two is an examination of how religion and politics affected musical life, the hiatus from liturgical music from 1644 to 1660 causing composers to contribute to the flourishing of devotional music for home worship and recreation. Different modes of seventeenth-century devotional life are discussed in Chapter Three. Chapter Four provides documentation for use of devotional music, diaries and memoirs of the period revealing the use of several publications considered in this study. Baroque musical aesthetics applied to devotional song and its raising of the affections towards God are discussed in Chapter Five. Chapter Six traces the influence of Italian monody and sacred concerto on English devotional song. The earliest compositions by an Englishman working in the stile nuovo are Henry Lawes' 1638 hymn tunes with continuo. Collections of two- and three-voice compositions by Child, the Lawes brothers, Wilson, and Porter, published from 1639 to 1657, comprise Chapter Seven, as well as early devotional works of Locke. Chapter Eight treats Restoration devotional song-- compositions for one to three voices and continuo, mostly of a more secular and dramatic style than works discussed in earlier. The outstanding English Baroque composers--Locke, Humfrey, Blow, and Purcell--are represented, and the apex of this style is found in the latest seventeenth-century publication of devotional song, Henry Playford's Harmonia sacra, (1688, 1693).
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Winters, Jennifer. „The English provincial book trade : bookseller stock-lists, c.1520-1640“. Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3449.
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The book world of sixteenth-century England was heavily focused on London. London's publishers wholly dominated the production of books, and with Oxford and Cambridge the booksellers of the capital also played the largest role in the supplying and distribution of books imported from Continental Europe. Nevertheless, by the end of the sixteenth century a considerable network of booksellers had been established in England's provincial towns. This dissertation uses scattered surviving evidence from book lists and inventories to investigate the development and character of provincial bookselling in the period between 1520 and 1640. It draws on information from most of England's larger cities, including York, Norwich and Exeter, as well as much smaller places, such as Kirkby Lonsdale and Ormskirk. It demonstrates that, despite the competition from the metropolis, local booksellers played an important role in supplying customers with a considerable range and variety of books, and that these bookshops became larger and more ambitious in their services to customers through this period. The result should be a significant contribution to understanding the book world of early modern England. The dissertation is accompanied by an appendix, listing and identifying the books documented in nine separate lists, each of which, where possible, has been matched to surviving editions.
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Barr, Kara Elizabeth. „“In Search of Truth Alone”: John Locke’s Exile in Holland“. Walsh University Honors Theses / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=walshhonors1240525958.
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Nordbäck, Carola. „Samvetets röst : Om mötet mellan luthersk ortodoxi och konservativ pietism i 1720-talets Sverige“. Doctoral thesis, Umeå University, Historical Studies, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-265.
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This dissertation deals with the encounter between Lutheran orthodoxy and conservative pietism 1720–1730. The aim has been to compare their views on society and man.
In the pietistic conflict, orthodoxy gave rise to attitudes which proved to be key to its view on society and man. It was a deeply rooted traditionalism, patriarchal order of society, demand for confessional uniformity and a corporativistic view on society. The above mentioned contained a specific view on the relationship between the church, state and individual. By using the Organism Metaphor, i.e. society depicted as a body, orthodoxy made visible the church’s collective unity. This body was also identical to the Swedish kingdom. If uniformity in faith and ceremonies was to be dissolved, it implied a disintegration of the social body and breaking of the bonds which held together both church and country. Uniformity was upheld through confessionalism and the partiarchal order of the church. The priests’ monopoly on official functions, and the legal calling created a barrier protecting this relationship to power. Where the views on society and man intersected, one specific theme can be identified – conscience. This spiritual function connected man to law, society’s patriarchal order and God.
I have emphasised five distinct traits of pietism: its polarizing tendencies, strong emotionalism, its reformist attitude towards church and social life, its egalitarianism and religious individualism. All of these traits collided with orthodoxy’s view on society and man. Pietism can be described as a massive christianization project, which included moral and ethic education of the people on an individual and collective level. Where pietism and religious individualism coincided with egalitarianism, a new discourse for conscience was established, where conscience became both an internal court of law – with God acting as judge – and a spiritual authority whose integrity grew in proportion to authority and church.
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Morris, James Harry. „Rethinking the history of conversion to Christianity in Japan, 1549-1644“. Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/15875.
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This thesis explores the history of Christianity and conversion to it in 16th and 17th Century Japan. It argues that conversion is a complex phenomenon which happened for a variety of reasons. Furthermore, it argues that due to the political context and limitations acting upon the mission, the majority of conversions in 16th and 17th Century Japan lacked an element of epistemological change (classically understood). The first chapter explores theories of conversion suggesting that conversion in 16th and 17th Century Japan included sorts of religious change not usually encapsulated in the term conversion including adhesion, communal and forced conversion. Moreover, it argues that contextual factors are the most important factors in religious change. The second chapter explores political context contending that it was the political environment of Japan that ultimately decided whether conversion was possible. This chapter charts the evolution of the Japanese context as it became more hostile toward Christianity. In the third chapter, the context of the mission is explored. It is argued that limitations acting upon the mission shaped post-conversion faith, so that changes to practice and ritual rather than belief became the mark of a successful conversion. The fourth chapter explores methods of conversion, the factors influencing it, and post-conversion faith more directly. It argues that Christianity spread primarily through social networks, but that conversion was also influenced by economic incentive, other realworld benefits, and Christianity's perceived efficacy. Building on Chapter Three, the final chapter also seeks to illustrate that the missionaries were not successful in their attempts to spur epistemological change or instil a detailed knowledge of theology or doctrine amongst their converts.
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Elkins, Mark. „Religious directives of health, sickness and death : Church teachings on how to be well, how to be ill, and how to die in early modern England“. Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16396.
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In broad terms, this thesis is a study of what Protestant theologians in early modern England taught regarding the interdependence between physical health and spirituality. More precisely, it examines the specific and complex doctrines taught regarding health-related issues in the sixteenth and seventeenth centuries, and evaluates the consistency of these messages over time. A component of the controversial Protestant-science hypothesis introduced in the early twentieth century is that advancements in science were driven by the Protestant ethic of needing to control nature and every aspect therein. This thesis challenges this notion. Within the context of health, sickness and death, the doctrine of providence evident in Protestant soteriology emphasised complete submission to God's sovereign will. Rather, this overriding doctrine negated the need to assume any control. Moreover, this thesis affirms that the directives theologians delivered governing physical health remained consistent across this span, despite radical changes taking place in medicine during the same period. This consistency shows the stability and strength of this message. Each chapter offers a comprehensive analysis on what Protestant theologians taught regarding the health of the body as well as the soul. The inclusion of more than one hundred seventy sermons and religious treatises by as many as one hundred twenty different authors spanning more than two hundred years laid a fertile groundwork for this study. The result of this work provides an extensive survey of theological teachings from these religious writers over a large span of time.
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Lavieille, Géraldine. „L’icône royale : fabrications collectives et usages politiques de l’image religieuse du roi de France au Grand Siècle“. Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3050.
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Les transformations qui interviennent en France à la suite des guerres de Religion modifient l’imbrication des sphères politique et religieuse. La scission entre protestants et catholiques, la triple reconstruction religieuse, nationale et étatique, les évolutions des pratiques et croyances religieuses ainsi que la nouvelle vigueur des gallicanismes induisent des mutations dans la dimension religieuse des conceptions du pouvoir royal entre le règne d’Henri IV et celui de Louis XIV, évolutions appréciables sur le plan symbolique. De 1589 à 1715, une iconographie abondante place le roi dans une situation religieuse, le met en rapport avec des personnages saints ou divins, ou souligne l’importance de son action en matière religieuse. Ces portraits du roi régnant ou de rois défunts, produits en des lieux disséminés sur le territoire métropolitain du XVIIe siècle, révèlent une autre image du pouvoir royal que l’iconographie plus amplement étudiée jusqu’ici. Elle intègre une sacralité héritée, fruit d’une longue construction médiévale dont l’importance se lit toujours au Grand Siècle, et des éléments neufs, qui passent en particulier par l’essor de cultes associant le roi et ses sujets, comme celui de saint Louis ou celui de Marie, marqué par le vœu de Louis XIII. Elle doit en outre se comprendre dans le cadre de l’évolution du droit divin, dans ses rapports avec l’autorité et le pouvoir du roi. L’image d’harmonie qui est élaborée témoigne de la place de cette iconographie dans la légitimation d’un ordre politique et social liant espace terrestre et monde céleste. La genèse de ces objets divers (peintures, sculptures, gravures, etc.), souvent éloignée de la cour, entretenant des relations parfois très ténues avec le pouvoir royal, ne peut être envisagée comme le fruit d’une propagande : elle souligne plutôt des fabrications collectives du portrait religieux du roi. Ainsi, cette thèse propose une histoire culturelle du politique, s’appuyant sur une approche iconographique intégrant les pratiques sociales et les théories politiquesThe transformations that occurred in France after the Wars of Religion altered the interweaving between the political and the religious spheres. The split between Protestants and Catholics, the rebuilding of the church, the nation and the state, the transformations of the religious beliefs and practices, and the new strength of the gallicanisms led to changes in the religious idea of the royal power between the reign of Henry IV and Louis XIV. These evolutions are assessable on a symbolic level. From 1589 to 1715, an abundant iconography places the monarch in a religious situation, puts him in touch with saints or God, or underlines the importance of his action in the religious field. These portraits of the reigning king or deceased kings, produced in dispatched places in the kingdom, reveal a different image of the royal power than the iconography that has most been studied up to now. It includes an inherited sacrality, built during the Middle Ages and still important in the 17th century, and new elements, which entail the growth of cults associating the monarch and his subjects, such as the cults of saint Louis and the Virgin Mary, marked by the vow of Louis XIII. It must furthermore be understood within the framework of the evolution of the divine right, in its links with the royal authority and power. It builds an image of harmony that shows the place of the iconography in the legitimization of a political and social order linking terrestrial and celestial spaces. The creation of these objects (paintings, sculptures, engravings, etc.), often far away from the court, often in loose relationships with the royal power, cannot be understood as propaganda: it rather emphasizes collective makings of the religious portrait of the king. Thus, this thesis offers a cultural history of the political field, leaning on an iconographic approach including social practices and political theories
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LOOIJESTEIJN, Henk. „Born to the common welfare' : Pieter Plockhoy's quest for a Christian life (c.1620-1664)“. Doctoral thesis, 2009. http://hdl.handle.net/1814/13293.
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Defence Date: 25/11/2009Examining Board: Martin van Gelderen (EUI) (Supervisor); Jan Lucassen (IISH); Arfon Rees (EUI/University of Birmingham); Jonathan Scott (University of Auckland)
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
Over the past two centuries, the study of history has expanded its field of enquiry so that men and women, barely considered of importance in their own day, may now hold scholarly attention far more than their contemporaries might ever have thought - let alone thought them worthy of it. Partly this a consequences of coincidence, chance preservation of records pertaining to a ‘common’ man or woman; partly it is a consequence of the caprice of historians, who may have their own reasons for rearranging the historical stage. Nowadays historians are more prone to do so, and the likes of Menocchio and Martin Guerre may be now known more widely than they ever were in their lifetime - the latter even making the rare jump from the historian’s domain of books to the public’s Hollywood film screen. The protagonist of this thesis, the Dutch seventeenth-century ‘minor thinker’ Pieter Plockhoy is - at least at face value - such a minor historical actor whose posthumous fame, limited as it is, nevertheless may well be greater than he ever enjoyed in his own day. Plockhoy was of modest social status and played a comparatively modest public role during the later 1650s and the early 1660s, but, though he was scarcely present on the contemporary historical stage, after his rediscovery at the end of the nineteenth century - incidentally at the same time as Gerrard Winstanley, who has far eclipsed Plockhoy’s modest fame - modern scholars have singled him out as an outstanding historical persona, indeed, as some have put it, as the ‘Father of Socialism’.1 Nowadays he is connected more often to Spinoza and Dutch radical thought, and continues to be mentioned in scholarly - and occasionally not so scholarly - publications. Though he has not yet been visualized on film screens - unlike Guerre or Winstanley - he has been the hero of an American radio-play in the 1950s. Nevertheless, even within the scholarly community Plockhoy’s name has remained something vaguely heard of, at best. Usually the response to mentioning his name is: ‘Who was Plockhoy?’. This elementary question will be addressed first, after which an overview of the Plockhoy historiography will lead to the questions which this thesis aims to answer.
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„Noaidi - The One Who Sees: Bringing To Light the Religious Experience Among the 17th-18th Century Sámi“. Master's thesis, 2014. http://hdl.handle.net/2286/R.I.25081.
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abstract: The ancient religious practices and beliefs of the indigenous people of Northern Scandinavia, known as the Sámi, have been misrepresented and misinterpreted by well meaning ethnographers and researchers who view such practices and beliefs through an Descartes-Cartesian, objective-subjective lens. This thesis develops a more accurate, intersubjective paradigm that is used to illuminate more clearly the religious workings of the 17th-18th Century Sámi. Drawing upon the intersubjective theories presented by A. Irving Hallowell, Tim Ingold and Kenneth Morrison, ethnographic examples from the writings of early Lutheran missionaries and priests demonstrate that the Sámi lived in a world that can be best understood by the employ of the categories of Person (ontology), Power (epistemology) and Gift (axiology).Dissertation/Thesis
M.A. Religious Studies 2014
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CAVERO, DE CARONDELET Cloe. „Art, piety and conflict in early modern Spain : the religious and artistic patronage of Cardinal Bernardo de Sandoval between Toledo and Rome (1599-1618)“. Doctoral thesis, 2016. http://hdl.handle.net/1814/44604.
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Defence date: 20 December 2016Examining Board: Professor Luca Molà, European University Institute (Supervisor); Professor Fernando Marías, Universidad Autónoma de Madrid and Real Academia de la Historia (External Supervisor); Professor Peter Cherry, Trinity College Dublin; Professor Simon Ditchfield, University of York
Awarded the James Kaye Memorial Prize for the Best Doctoral Thesis in History and Visuality 2018
This dissertation explores the modes of representation used by the ecclesiastical elites of early modern Catholicism to negotiate their roles as religious leaders, political ministers, cultural patrons and members of the aristocracy in the European courts. It examines the religious and artistic patronage of Cardinal Bernardo de Sandoval y Rojas (Aranda de Duero, 1546 – Toledo, 1618) during the reign of Philip III of Spain. Archbishop of Toledo, Inquisitor General and uncle of the king’s favourite minister, the Duke of Lerma, Sandoval was the leading ecclesiastic of the Spanish Monarchy and one of the richest and most powerful patrons of his time. Located at the crossroads between historical and art historical studies, this dissertation bridges this historiographical disjuncture by proposing an integrated approach that combines methodologies from the fields of art history, court studies and cultural history. The patronage of material and visual culture is here analysed as the result of the constant negotiation between Sandoval’s individual self and the wider contexts to which he belonged. Six chapters scrutinize a rich array of visual and material sources, together with manuscript and printed documents collected from over thirty archives, reconstructing the socio-political and religious contexts in which Cardinal Sandoval operated. In examining the family conflicts and political tensions encountered by post-Tridentine prelates, I demonstrate how the patronage of sacred art, holy relics, monastic institutions and religious texts operated beyond their fundamentally devotional objectives. This dissertation contributes to our understanding of early modern political culture by showing how religious and artistic patronage was a fundamental practice for shaping the rhetoric of piety with which ecclesiastical patrons negotiated their reputation.
Figures 8, 51-57, 147-149, 170-171, and 215-216 (corresponding with pages 402, 427-433, 489-491, 507, and 535-536), have been intentionally removed for copyright reasons. To view these images please refer to the printed version of this dissertation. Titles of the figures are below: • Figure 8. Alonso de la Fuente Montalbán, “Genealogía y Ascendencia del Illustrissimo señor don Bernardo de Sandoval y Rojas, Cardenal y Arçobispo de Toledo”, anteequem 1608, fol. 11. Madrid, Real Academia de la Historia, 9-398. At page 402 • Figure 51. Portico of the Sagrario Chapel. ©Matilde Grimaldi. At page 427 • Figure 52. West wall of the Sagrario Chapel.©Matilde Grimaldi. At page 428 • Figure 53. North wall of the Sagrario Chapel.©Matilde Grimaldi. At page 429 • Figure 54. East wall of the Sagrario Chapel.©Matilde Grimaldi. At page 430 • Figure 55. South wall of the Sagrario Chapel. ©Matilde Grimaldi. At page 431 • Figure 56. Dome of the Sagrario Chapel. ©Matilde Grimaldi. At page 432 • Figure 57. General scheme of the pictorial decoration of the Sagrario Chapel. At page 433 • Figure 147. Giovanni Battista Mucanzio, “Smi. D. N. Papae Acomnium S. R. E. Cardinalium nunc viventium. Elogia”,*1615, Rome, Archivio Segreto Vaticano, FB IV, 201. At page 489 • Figure 148. Giovanni Battista Mucanzio, “Smi. D. N. Papae Acomnium S. R. E. Cardinalium nunc viventium. Elogia”,*1615, fol. 37r. Rome,Archivio Segreto Vaticano, FB IV, 201. At page 490 • Figure 149. Giovanni Battista Mucanzio, “Smi. D. N. Papae Acomnium S. R. E. Cardinalium nunc viventium. Elogia”,*1615, fol. 36v. Rome, Archivio Segreto Vaticano, FB IV, 201. At page 491 • Figure 170. Cardinal Sandoval y Rojas, lead medal, 1616 Madrid, Museo Arqueológico Nacional, 1993_80_431e3eID001. Photo: Ángel Martínez Levas (N.I.(1993/80/431e3). At page 507 • Figure 171. Our Lady of El Sagrario, Lead medal, 1616. Madrid, Museo Arqueológico Nacional, 1993_80_431e3eID002. Photo: Ángel Martínez Levas((N.I.(1993/80/431e3). At page 507 • Figure 215. Angelo Nardi, The Crowning with Thorns, c. 1619-1620. Alcalá de Henares, San Bernardo. At page 535 • Figure 216. Angelo Nardi, The Miracle of the Five Loaves and Two Fishes, c. 1619-1620. Alcalá de Henares, San Bernardo. At page 536
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Martin, Lucinda. „Women's religious speech and activism in German Pietism“. 2002. http://wwwlib.umi.com/cr/utexas/fullcit?p3110650.
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Warrington, Seanine Marie. „"Such old monuments of superstition and idolatry" : the enigmatic appeal of religious imagery in iconophobic seventeenth century England“. Thesis, 2004. http://hdl.handle.net/1828/1073.
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The popularity of religious art in late seventeenth century Protestant England stands in apparent contradiction to the profound anti-Catholic sentiment that many current scholars argue characterizes the period. A close analysis of London auction catalogs from 1690 reveals that a significant number of all pictures listed for sale featured typically Catholic subject matter. Consulting both seventeenth century literature and current scholarship provides a rationale for this apparent contradiction. Factional conflict within Protestantism itself was often focused on the issue of religious imagery. Accordingly, it functioned as a means of articulating religious difference. While the radical Puritan mission may have involved abolishing all English "monuments of superstition," Anglicanism held biblical and hagiographic imagery to be an essential aspect of Christian worship. This thesis argues that Anglicans embraced religious imagery as a means of rejecting the Puritan cause and, in doing so, forged a unique Anglican identity.
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Keim, Charles Andrew. „Milton’s God and the Sacred imagination“. Thesis, 2004. http://hdl.handle.net/2429/15835.
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The poetic effectiveness of Milton's God is a fundamental critical issue in Paradise
Lost, and the thesis addresses this concern by first surveying the various representations of
God contained in the Hebrew scriptures. To speak of the biblical God, one must first
understand the tremendous diversity o f his portrayals: he meets with some people in human
form, and with others as a voice, a light, or an awesome presence. Milton's God shares less
with the God o f Genesis than he does with the God of the prophets; yet Milton's
representation demonstrates that though Eden will be lost, God will continue to manifest
himself to those who seek his face. The cosmology of the epic reveals both the immensity o f
creation and the intimacy o f its Creator, since the entire world is filled with the glory o f God,
and yet the garden where Adam and Eve live is an archetypal sanctuary and their bower a
type of Inner Temple. Milton's justification o f God's ways rests upon the timelessness of
God; events that appear anachronistic at first are used to establish a context that looks beyond
the strict limits of human time. On the one hand, the Incarnation, Resurrection, and
Apocalypse are separate events that have not yet come to pass; but on the other hand, Milton
shows how these events are simultaneously present and completed in God's presence. From
God's throne, we participate in a cosmic perspective where the categories of past, present,
and future are compressed into one time: we are before and beyond time. Such a transcendent
perspective engenders a powerful truth: before Adam and Eve have been tempted, God's
grace and mercy have found them out and they have been restored. Though Eden must be
lost, the paradise of God's presence will remain. Adam and Eve will fall and the legacy of
their rash act will be paradoxically for all time, but not forever. God will restore his people
and wipe away their tears, and, in the context of Milton's depiction of God, that time of
redemption is now.Arts, Faculty of
English, Department of
Graduate
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Poganatz, Herbert. „Francisco Penzotti, Pionier evangelischer Missionsarbeit in Peru: Ein Bibelkolporteur und Gemeindegründer als Schnittstelle im Kampf um Toleranz und Religionsfreiheit im Peru des 19. Jahrhunderts“. Diss., 2005. http://hdl.handle.net/10500/1771.
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This study deals with Francisco G. Penzotti, a Bible colporteur and church planter, opening in 1888 in Peru a branch of the American Bible Society. But the Peruvian con-stitution prohibited any public, non-Catholic religious activities.
The country's situation for decades had been confrontation between clerical conserva-tism and progressive liberal forces, thus dividing Peruvian society. Penzotti became a catalyst in this confrontation at a time of critical importance, thus revealing the frailty of the Roman Catholicism as an integrating force in this society. He becomes a "human interface" in the struggle for tolerance and freedom of worship, involving the participa-tion of important sectors of Peruvian society.
This paper describes the historical background and Protestant activities prior to Pen-zotti, then his work and person. A missiological summary interprets Penzottis success, acting as a human link between two distinct eras and clearing the way for a future of tolerance and religious freedom in Peru.Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
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Richard, Nicolas. „Farní klerus a náboženská proměna v pražské arcidiécezi od tridenstkého koncilu do konce 17. století“. Doctoral thesis, 2013. http://www.nusl.cz/ntk/nusl-328194.
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Parish clergy and religious change in Prague's diocese from Council of Trent till the end of the 17th century The religious change that happens in Bohemia in the 17th century has no equivalent in the Europe at this time: the whole country, where Catholics were in a very minority, comes back to the roman Church. This evolution is here seen from a very prosaic point of view: how lay people live this change, and so how acts the parish clergy in this matter. Conversion's strategy, at the end of the Council of Trent, was to permit the use of the chalice to the laity. The consequence of this permission was a very hazy situation in the parishes, but Holy See did nothing before the battle of White Mountain, and after the battle, he suppressed chalice, mainly for pastoral reasons. During the Thirty years War, the kingdom is the place of a general reform, which has its origins in the catholic missionary movement of the beginning of the century and in the political theories of this time. Bohemia is strongly marked by the war that acts as a catalyst; at the same time political and religious authorities were lacking. The inhabitants, usually just formal Catholics at the beginning, convert themselves more and more deeply during the 17th century. The eldest, who remembered the non-Catholics services, died during the...