Academic literature on the topic 'Baptists – dictionaries'

In the first half of the 19th century, the Christian churches of Britain and America successively sent missionaries to the southeast Asia. American Baptist missionaries William Dean and Josiah Goddard, who preached in Bangkok, published First Lessons in the Tiechiw Dialect 1841 and A Chinese and English Vocabulary in the Tiechiu Dialect in 1847. They started the activities of missionaries and foreigners in China to compile dictionaries of Tiechiw-Swatow dialects. After the second Opium War, missionaries went deep into the hinterland of China, and the activities of compiling dictionaries of Chinese dialects became more active. The compilation techniques such as content design, Roman pronunciation scheme and tone annotation, and Chinese-English comparison, became more perfect. From the 1870s to 1911, foreign missionaries in Tiechiw-Swatow area compiled and published nine dictionaries. The purpose of this paper is to sort out the compilation process of Tiechiw-Swatow dialect dictionaries in the late Qing dynasty and the recognition of the regularity of compilation techniques, so as to provide reference for the study of compilation techniques of Tiechiw-Swatow dialect dictionaries and the dissemination of Tiechiw-Swatow regional culture in the English world.

Summary Our knowledge of the Cree dialect continuum has benefited from nearly four centuries of lexicography, the earliest of which saw manuscripts produced by Christian missionaries as tools for evangelization. As esteemed as the extant dictionaries may be, very few indepth studies have been undertaken to assess their value relative to one another and to the historical and modern dialects of the continuum. This study represents one such attempt – a thorough examination of Jesuit Jean-Baptiste de la Brosse’s (1724–1782) Radicum Montanarum Silva (1766–1772), a bilingual Latin manuscript dictionary of the dialects termed Nêhirawêwin by their speakers and Montagnais by the lexicographer. By comparing this dictionary with the three sources used by La Brosse, this paper examines the practice of Jesuit lexicography and reminds us of the pitfalls that arise from an uninformed use of such manuscripts.

The Catholic missionaries who first brought Christianity to New Spain (colonial Mexico) were often very creative and innovative in their teaching methods. They used various audiovisual devices and, often without realizing it, built on preconquest and pre-Christian concepts, a form of unconscious syncretism. It is widely accepted that the missionary enterprise began in 1524 with the arrival of “The Twelve,” the first Franciscan missionaries. Their initial decision that evangelization would be carried on in the native languages, not Spanish, was crucial and had become Church policy by the eighteenth century. They were aided in this by the fact that Nahuatl, the Aztec language, served as a lingua franca, especially in commerce and diplomacy, throughout the central plateau and as far south as Guatemala. The Franciscans, and later the Jesuits, produced grammars (artes), dictionaries, sermonaries, catechisms, miracle stories, and even religious drama in Nahuatl. The adaptation of Nahuatl to the Latin alphabet was enthusiastically received by the native peoples who left us chronicles, town council records, censuses (with valuable information on baptisms and polygamy), lawsuits, and other documentation. With all this, we have been able to open a new window on colonial life.

Molière is considered the most famous genius of French theater and of French comedy in particular. Nothing predisposed Jean-Baptiste Poquelin to become a man of the theater: neither his birth in 1622 into a bourgeois family, whose father held the office of upholsterer to the king; nor his studies at the Jesuit college, then law in Orleans, if not the eagerness and enthusiasm he has for this literary genre. At a time dominated by religious fanaticism and marked by the classical order, Moliere wanted to immerse his audience in entertainment and laughter. Among his priorities was to create a balance between the pressures of life and what the human soul needs. Indeed, with his ingenuity and wit, Moliere managed to win the appeal and support of the public by addressing the fundamental problems of society and trying to criticize them with a reformist ideology. Founder of «The Illustrious Theater", Moliere distinguished himself by his prolific theatrical production. He wrote more than thirty comic plays, the most famous of which are: Tartuffe, The Miser, The doctor despite Himself, The Misanthrope, Wise women, Dom Juan and The imaginary sick. He was the writer closest to King Louis XIV. Our study is based on the receptive approach, which is part of the trinity: the writer, the literary work and the reader. The receiving relationship is direct with the reader. When the writer finishes his book and publishes it, this process is equivalent to the loss of the work, that is to say, the book leaves the private and enters the social domain. Thus, it will be exposed to many different readings and subjected to varied, even sometimes contradictory points of view. In this case, the role of the reader is essential and sometimes goes beyond that of the writer: the writer writes, but the reception of what he writes varies from one reading to another and from one era to another. The research problem calls for an answer to the reception of Moliere in dictionaries of French literature and to the reasons for his worldwide fame from the point of view of article writers. This study is divided into three parts. The first studies the reasons for the theatrical debut of Moliere, who hoped to become a famous lawyer or succeed his father in the profession of upholsterer. The second deals with the characteristics of Moliere's comedy, its most striking themes and the characters in its plays. While the third sheds light on the reasons for Moliere's fame and universality. The results of the study show that Moliere's fame comes mainly from his strong attachment to the theater, so his fame came from his love and affection for the theater. The subjects he covered, the characters and the tongue-in-cheek style played an important role in his worldwide fame. His goal of reforming his society came to justify his means of expression. This study, “The reception of Moliere in dictionaries of French literature”, is considered the preliminary to a second study dealing with the reception of Moliere in Arabic dictionaries and encyclopedias.

The paper explores eleven New Testament names featured in the text of the Ladder by John Climacus, a translated monument of early Slavic writing. These personal names are a special kind of biblical quotations referring to the events of the holy history. The research is based on comparative analysis of the Greek texts of the Ladder published by Jacques Paul Migne (Patrologia Graeca, Vol. 88), four ancient Byzantine codes and five Slavic manuscripts which contain the first Slavic translation of the book made by Preslav scribes in the first half of the 10th century. The article follows research on the collective church memory of medieval scribes which manifests itself in the commonality of topics, images, plots, ideas, and expressions that go back to the text of the Bible. The New Testament characters that are featured in the Greek text of the Ladder and its Slavic traslations are: Jesus Christ, Mary, John the Baptist, John the Apostle, Lazarus, Peter, Paul, Timothy, Herod, Pontius Pilate, Judas. The author identifies the key biblical images in the Greek text of the Ladder (Jesus Christ and the supreme apostles Peter and Paul) and specifies the functions of New Testament names in the text: referential, symbolic, emphatic and indexical. The oldest Russian manuscript showcases spelling inconsistencies in relation to New Testament names as well as multiple errors indicating both the inexperience of the scribe and his poor knowledge of gospel stories. These errors were eliminated from the text of later manuscripts. The analysis identified four words that are absent in the historical dictionaries of the Russian and Old Slavonic languages (bezvrednitsa ‘dispassion’, besslovesne ‘wordlessly’, zluderzhanie ‘rancor’, suprotivpremeneniе ‘transformation’).

Abstract The introductory chapter explores a range of topics to help the reader understand the complexity of the subject. These are: different interpretations and uses of the labels ‘Puritan’, ‘nonconformist’, and ‘dissenter’ in eighteenth- and nineteenth-century lectures and historical works, demonstrating the different perspectives of their Congregational, General Baptist, and Particular Baptist authors; narrative accounts of key figures in eighteenth-century biographical dictionaries by Church of England and Presbyterian authors; abridged editions and lives in popular small formats of the principal seventeenth-century authors in the eighteenth and nineteenth centuries; and substantial scholarly editions, series, and biographies in the nineteenth century. The label ‘Puritan’, which had been largely dropped in the eighteenth century, began to replace ‘nonconformist’. The chapter concludes with an account and selected bibliography of N. H. Keeble’s work.

The subject of the analysis is the lexical material extracted from several Siberian dialect dictionaries. Thematic groups are subject to description: religious holidays, fasts; baptism, prayer; harvest, haymaking; other rites; games, fun; social meetings, evenings, parties. An idiographic method of describing the collected lexical material was adopted (using thematic fields). The issue of linguistic transformation in mixed dialects was discussed. In the summary, attention was drawn to the linguistic meaning and cultural value of the collected lexemes. It is shown that the centuries-old process of interpenetration of cultures of a multi-ethnic community is reflected in the language of the inhabitants of Siberia.