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Journal articles on the topic 'Orthodox dissent'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Gaillardetz, Richard. "II. Beyond Dissent: Reflections on the Possibilities of a Pastoral Magisterium in Today's Church." Horizons 45, no. 1 (2018): 132–36. http://dx.doi.org/10.1017/hor.2018.59.

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Our roundtable wishes to explore the need for the church today to move beyond what we might call the orthodoxy/dissent binary, that is, the assumption of one narrowly construed orthodox position, over against which all other construals of the Christian faith are presented as heretical or at least dissenting positions. This binary presents, for many scholars today, insuperable difficulties. To begin with, it emphasizes doctrinal unity over theological diversity. It privileges office over charism, magisterium over the sense of the faithful, authoritative pronouncement over communal discovery. Th

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2

Katz, Itamar, and Ruth Kark. "THE GREEK ORTHODOX PATRIARCHATE OF JERUSALEM AND ITS CONGREGATION: DISSENT OVER REAL ESTATE." International Journal of Middle East Studies 37, no. 4 (2005): 509–34. http://dx.doi.org/10.1017/s0020743805052189.

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Dissent between the clerical establishment and lay followers is not an infrequent phenomenon and has often focused on church appointments, leadership, and political issues. In the Middle East, such tensions are found between churches usually led by European clergy and their predominantly Arab congregations. Here we combine historical and geographical research methods to investigate a neglected source of contention—that of property held by the church. We reconstruct, analyze, and present detailed case studies of long-term disputes over real estate between the Greek Orthodox Patriarchate of Jeru

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Solomon, Mark L. "Dancing in Solidarity and Dissent." European Judaism 49, no. 2 (2016): 71–77. http://dx.doi.org/10.3167/ej.2016.490210.

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AbstractIn this deeply personal article, Mark Solomon explores the universal dichotomy between group solidarity and individual dissent by reflecting on two formative experiences of his own life. The first was his inspiring teenage encounter with Lubavitch Hasidism and his revulsion at its extreme, particularistic views about Jewish souls, which led to a loss of faith in Judaism and a four-year spiritual struggle over whether to convert to Christianity. Later, as an Orthodox rabbi, he had to deal with a growing awareness of being gay and the need to come out, once again leaving the solidarity o

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Novak, Margarita, Sergey Borisov, Andrey Borisovskiy, and Anna Doborovich. "The cultural and anthropological aspects of penance for religious dissent in previous centuries." SHS Web of Conferences 72 (2019): 03018. http://dx.doi.org/10.1051/shsconf/20197203018.

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The article analyses similar and different features concerning penalizing dissent in Western (Catholic) and Russian (Orthodox) culture. The authors have identified a similarity in the attempt to hide heresy behind iron bars and a difference in European penalizing practices being more egregious.

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Arnold, John H. "Voicing Dissent: Heresy Trials in Later Medieval England*." Past & Present 245, no. 1 (2019): 3–37. http://dx.doi.org/10.1093/pastj/gtz025.

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Abstract Recent work on medieval heresy has emphasized the ‘constructedness’ of heresy by orthodox power, thus undermining the coherence of heretical sects and tending to suggest that those tried as heretics were essentially unwitting victims. This article examines the evidence from the entire range of surviving Lollard trials, and argues that we can see consciously ‘dissenting’ speech alongside the standard theological positions associated with (and perhaps imposed upon) Lollardy. In each area of dissent anticlerical, sceptical, disputational and rebellious a wider cultural context is explore

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Wanner, Catherine. "Inochentism and Orthodox Christianity: religious dissent in the Russian and Romanian Borderlands." Religion, State and Society 48, no. 2-3 (2020): 213–14. http://dx.doi.org/10.1080/09637494.2020.1763044.

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7

Hovorun, Cyril. "GOOD AND EVIL THEOLOGICAL FRUITS OF THE PANDEMIC." Sophia. Human and Religious Studies Bulletin 16, no. 2 (2020): 9–13. http://dx.doi.org/10.17721/sophia.2020.16.2.

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The article explores various approaches to the Covid-19 pandemic in both global and Ukrainian Orthodoxy. It in particular differentiates between the fideistic and realistic takes on the Eucharist and the transmissibility of viruses through it. The former rejects, and the latter affirms the risk of getting infected with coronavirus through partaking in holy communion. The article also discusses various possibilities and forms of worshipping online, including the controversial practice of celebrating liturgy through communication platforms. The article suggests an updated form of the ancient aga

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Dockham, Carol. "Liturgical Commemorations, Political Dissent and Religious Schism in the Russian Orthodox Church during the 1920s and 1930s." Canadian-American Slavic Studies 53, no. 3 (2019): 306–22. http://dx.doi.org/10.1163/22102396-05303006.

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Abstract In the early Soviet period, the long Christian tradition of praying for secular and ecclesiastical rulers played an important role in Orthodox debates over legitimate authority, especially after the death of Patriarch Tikhon (Bellavin, 1865–1925) in March 1925. When Metropolitan Sergii (Stragorodskii, 1867–1944), the acting leader of the patriarchal church, ordered the liturgical commemoration of the atheistic Soviet government as the secular authority and himself as the ecclesiastical authority in October 1927, he immediately provoked strong resistance from a group of hierarchs, cler

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Al-Sudairi, Mohammed Turki A. "Marx's Arabian Apostles: The Rise and Fall of the Saudi Communist Movement." Middle East Journal 73, no. 3 (2019): 438–57. http://dx.doi.org/10.3751/73.3.15.

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Saudi Arabia's historic communist movement is considerably overlooked in the literature on secular dissent in the kingdom. This article attempts to address this gap by offering a historical account of the movement's early formation, dispersion, radicalization and, ultimately, transformation into the Communist Party of Saudi Arabia. This metamorphosis from a diffuse and ideologically eclectic organization into a more orthodox, Soviet-style, and structurally coherent party, paradoxically, marked the Saudi movement's political twilight as it assumed an organizational and intellectual straitjacket

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10

Rutherford, Malcolm. "Understanding Institutional Economics: 1918–1929." Journal of the History of Economic Thought 22, no. 3 (2000): 277–308. http://dx.doi.org/10.1080/10427710050122521.

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All attempts to define American institutionalism, whether in terms of a set of key methodological or theoretical principles or in terms of the contributions of the three generally accepted “founding” figures of Thorstein Veblen, Wesley Mitchell, and John R. Commons, have run into a problem with the apparent disparities within the movement. In terms of the three “founders” there are obvious and quite dramatic differences between the methodologies and theoretical directions of the three men. Veblen is associated with an evolutionary approach, a key distinction between pecuniary institutions and

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Nedici, Radu. "DaT18 Database: A Prosopographical Approach to the Study of the Social Structures of Religious Dissent in Mid-Eighteenth-Century Transylvania." Studia Universitatis Babeș-Bolyai Digitalia 65, no. 1 (2020): 53–69. http://dx.doi.org/10.24193/subbdigitalia.2020.1.04.

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"Drawing on the many records created by the Habsburg state during the confessional troubles in Transylvania from the 1740s to the 1760s, the DaT18 project merges digital instruments and prosopography to arrive at sketching the social pattern of the Orthodox leadership. This article briefly discusses the technical choices involved in building the relational database that my approach centres on, before talking in more detail about the challenges faced when transposing the information in the primary sources into digital format. First, the question of making use of structured vs. unstructured data

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Ibrahim, Mina. "For the Sake of Marguirguis." Endowment Studies 4, no. 1-2 (2020): 66–91. http://dx.doi.org/10.1163/24685968-04010001.

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Abstract This contribution endeavors to show that building and administrating Coptic charitable associations according to the laws of the Egyptian Ministry of Social Affairs (mosa) does not mean allying with or challenging one of the two institutions that claim control over the Coptic Christian ethics of giving in Egypt: the Coptic Orthodox Patriarchate and the Egyptian government. Especially since my interlocutors are simultaneously integral subjects of the waqf properties (endowments, i.e. the parishes) administered by the institutional Church, they are less interested in negotiating a true

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Pizzolato, Nicola. "Transnational Radicals: Labour Dissent and Political Activism in Detroit and Turin (1950–1970)." International Review of Social History 56, no. 1 (2011): 1–30. http://dx.doi.org/10.1017/s0020859010000696.

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SummaryThis article investigates the entangled histories of radicals in Detroit and Turin who challenged capitalism in ways that departed from “orthodox” Marxism. Starting from the 1950s, small but influential groups of labour radicals, such as Correspondence in Detroit and Quaderni Rossi in Turin, circulated ideas that questioned the Fordist system in a drastic way. These radicals saw the car factories as laboratories for a possible “autonomist” working-class activity that could take over industrial production and overhaul the societal system. They criticized the usefulness of the unions and

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Wert, Justin J. "Nothing New Under the Sun: The Development of Habeas Corpus and Executive Power in the Bush Administration." American Review of Politics 29 (January 1, 2009): 273–89. http://dx.doi.org/10.15763/issn.2374-7781.2008.29.0.273-289.

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This article details the origins of the Bush administration’s policies with respect to executive power and access to the writ of habeas corpus. I argue that the administration’s policies devised to prosecute the “War on Terror” were simply extensions of already developing patterns of conservative legal and constitutional theory. This account suggests that as an “Orthodox Innovator” president, it is likely that President Bush’s particular developments and additions to this larger regime stance went too far to continue to remain legitimate, but not in the way that the literature suggests. As a r

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Fink, David C. "Was There a “Reformation Doctrine of Justification”?" Harvard Theological Review 103, no. 2 (2010): 205–35. http://dx.doi.org/10.1017/s0017816010000556.

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In this essay I take up cudgels against a central construct in the confessional historiography of the Protestant Reformation: The notion that there existed a clear, well-defined doctrine of justification shared by all the major reformers from the earliest stages of the conflagration and that this “Reformation doctrine of justification” served as the “material principle” in the formation of the emerging Protestant self-identity.1 In contrast with this traditional view, I argue that the first-generation reformers, galvanized by Luther's protest against the indulgence trade, adopted a common “rhe

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Paert, Irina. "Regulating Old Believer Marriage: Ritual, Legality, and Conversion in Nicholas Fs Russia." Slavic Review 63, no. 3 (2004): 555–76. http://dx.doi.org/10.2307/1520344.

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In this article, Irina Paert reexamines the relationship between Old Believers and officialdom. She focuses on the impact the criminalization of Old Believer marriages had on dissenting communities in Nicholas I's Russia (1825-55). Although Paert emphasizes the difference between Old Believer and official approaches to marriage, she also draws attention to endemic conflicts and contradictions within the local and central governments regarding the implementation of policies, and she identifies a variety of grass-root responses to these problems. In addition to ecclesiological disagreements betw

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Hamilton, Bernard, and Janet Hamilton. "St. Symeon the New Theologian and Western Dissident Movements." Studia Ceranea 2 (December 30, 2012): 137–44. http://dx.doi.org/10.18778/2084-140x.02.12.

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The trial at Orleans in 1022 of a group of aristocratic clergy, who included the confessor of Queen Constance of France, and their followers on the charge of heresy is the most fully reported among the group of heresy trials which were conducted in the Western Church during the first half of the eleventh century. Although the alleged heretics of Orleans are usually considered a part of a wider pattern of Western religious dissent, the charges brought against them differ considerably from those levelled against the other groups brought to trial in that period. The heterodox beliefs with which t

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Harvey, Margaret. "Unity and Diversity: Perceptions of the Papacy in the Later Middle Ages." Studies in Church History 32 (1996): 145–69. http://dx.doi.org/10.1017/s0424208400015394.

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One feature of late medieval life always strikes the modern student as most strange: the Roman Church was an institution which you could, if you had the courage, opt out of, but you did not opt in, or rather, it was assumed that you were in unless you took steps to make dissent clear. Here I would want to add that being ‘in’ included accepting the papacy. My object in this paper is to discuss aspects of this situation, to ask how the papacy was perceived before opinions were distorted by the need to accommodate the impact of Luther. There are few areas where it is more important not to write h

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Hameed, Abdullah Abdul. "Mappila literature as a paradigm for countercultures: Reading Moinkutty Vaidyar in context." Performing Islam 8, no. 1 (2019): 11–39. http://dx.doi.org/10.1386/pi_00003_1.

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Abstract Recent studies on Mappila literature revisit Mappila culture in an attempt to understand the 'Mappila Muslim' beyond earlier representations by colonial and nationalist scholarship. Mappila literature is studied as a paradigm for understanding traditions of dissent and resistance by indigenous communities in colonized contexts. This article positions Mappila poet Moinkutty Vaidyar in a lineage of Mappila writings of resistance in Arabic, Arabimalayalam and Malayalam, and studies Vaidyar's works as a continuum of Mappila counterculture while also placing him as a link between two disti

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McRae, Peter. "The Search for Meaning: continuing Problems with the Interpretation of Treaties." Victoria University of Wellington Law Review 33, no. 2 (2002): 209. http://dx.doi.org/10.26686/vuwlr.v33i2.5844.

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This paper argues that old controversies regarding the objects and methods of treaty interpretation have not been resolved by the coming into force of articles 31 and 32 of the Vienna Convention on the Law of Treaties 1969. The articles, it is argued, have not so much resolved previous debates between "schools" of interpretation, as obscured them under an apparently clear regime, while interpreters continue to adopt their own preferences. The paper describes the three main schools – textualist, intentions of the parties, and teleological – and concludes none offers a satisfactory scheme by its

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Krupa, Christopher. "The politics of intellectual labor under contemporary capitalist restructuring." Focaal 2019, no. 84 (2019): 109–10. http://dx.doi.org/10.3167/fcl.2019.840107.

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Originally published in 2014, Gavin Smith’s Intellectuals and (Counter-) Politics: Essays in Historical Realism felt like a jolt of adrenaline for politically engaged scholarship, in anthropology and beyond. One of the book’s core provocations was methodological: it asked how exactly, in a pragmatic sort of way, we might do intellectual work that is not only politically effective (i.e. that gives additional “leverage” to collective struggle) but also works with, not against, the unique forms of intervention open to members of our profession. Its answer was deliciously heretical. Smith suggeste

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Mira, Manuel. "El sínodo de Alejandría del 362 y la pacificación de la Iglesia antioquena." Annuarium Historiae Conciliorum 48, no. 1 (2018): 32–52. http://dx.doi.org/10.30965/25890433-04801003.

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The antagonism between the followers of Nicaea and the bishops who believed in the divinity of Jesus Christ, but did not accept the term “homoousios”, prevented for long time the creation of an anti-Arian party. The synod of Alexandria of 362, summoned by Athanasius of Alexandria, took a first step in the process of approaching these two theological groups. One of the decisions taken by the synod was the writing and sending to the church of Antioch of Syria of a letter with which the Fathers of the Alexandrian synod wanted to facilitate the reconciliation between the followers of Eustachius, w

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Fitzgerald, E. V. K. "Private Sector Investment and Savings Behaviour: The Policy Implications of Capital Account Disaggregation (The Distinguishedl Lecture)." Pakistan Development Review 31, no. 4I (1992): 491–510. http://dx.doi.org/10.30541/v31i4ipp.491-510.

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After a prolonged period of macroeconomic adjustment, lasting at least a decade in most LDCs, much has been learned (and in many cases re-learned) and a consensus reached about many key policy points, such as the virtues of budgetary balance, the need for a strong real exchange rate, and the requirement for microeconomic reforms if markets are to work properly. To a considerable extent, moreover, there has been success in closing current account deficits, reducing government expenditure and moderating rates of inflation. Much of this logic is reflected in the standard policy models employed by

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Backhouse, Roger E. "Progress in Heterodox Economics." Journal of the History of Economic Thought 22, no. 2 (2000): 149–55. http://dx.doi.org/10.1080/10427710050025358.

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There is great variety within contemporary economics. As Coats (2000) points out, not only are there several schools of thought that would conventionally be labeled “heterodox,” there are numerous economists whose work is in a significant sense unorthodox or unconventional. How, then, can a dividing line be drawn between dissent within orthodoxy and dissent from orthodoxy? The suggestion I make here is that a heterodox school of thought has to satisfy three criteria.

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Bosworth, Lucy. "A thirteenth-century genealogy of heresy." Studies in Church History 33 (1997): 135–48. http://dx.doi.org/10.1017/s042420840001322x.

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How did the medieval Church cope with the existence, both in its past and its present, of dissent and heresy within its own body? The churchmen who were engaged in writing anti-heretical treatises in the twelfth and thirteenth centuries did not view the Church’s doctrinal history as a process of interplay between new, and possibly heterodox, ideas which defined and refined those ‘orthodox’ doctrines which became acceptable to the Church. Still less did they conceive of it in terms of Bauer’s ‘competing orthodoxies’, one of which eventually became dominant. For these polemicists, the Pauline in

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Patricio, Maria Teresa. "Orthodoxy and dissent in the Portuguese Communist Party." Journal of Communist Studies 6, no. 4 (1990): 204–8. http://dx.doi.org/10.1080/13523279008415064.

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Kolosova, Alison. "Inochentism and Orthodox Christianity. Religious dissent in the Russian and Romanian borderlands. By James A. Kapaló. (New Religions.) Pp. xviii + 277 incl. 26 figs and 2 maps. London–New York: Routledge, 2019. £120. 978 1 4724 3218 6." Journal of Ecclesiastical History 72, no. 2 (2021): 449–50. http://dx.doi.org/10.1017/s0022046920002821.

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Backhouse, Roger. "The Social Context of Dissent: A Response to Barnett and Samuels." Journal of the History of Economic Thought 28, no. 1 (2006): 125–26. http://dx.doi.org/10.1080/10427710500509656.

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In my note on dissent (2004), I emphasized that heterodoxy and dissent had to be defined socially. Given that crucial elements of the social context differ from one society to another, it follows that the meaning and significance of dissent may vary too. Barnett (2006) has pointed out a conclusion I should have drawn explicitly: that my suggestions for thinking about dissent make sense only in Western economics. In the former Soviet Union, as he points out, dissent in economics could not be understood apart from the political situation. The examples he cites illustrate some of the ways in whic

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Godrej, Farah. "Orthodoxy and Dissent in Hinduism’s Meditative Traditions: A Critical Tantric Politics?" New Political Science 38, no. 2 (2016): 256–71. http://dx.doi.org/10.1080/07393148.2016.1153194.

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АЙЛАРОВА, С. А. "POSSIBILITY OF DIALOGUE (ON A.A. GASSIEV’S ISLAMIC WORKS)." Известия СОИГСИ, no. 39(78) (March 31, 2021): 49–60. http://dx.doi.org/10.46698/vnc.2021.78.39.011.

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Статья посвящена анализу исламоведческих трудов осетинского просветителя, философа, публициста А.А. Гассиева. Исследования богословского и религиоведческого характера по истории и культуре ислама относятся к раннему этапу творчества просветителя. Являясь частью противомусульманской полемики – особой формы православного богословия – эти работы далеко выходят за рамки своей «жанровой» природы. Они демонстрируют широту кругозора автора, обширные познания в богословской и специальной исламоведческой литературе XIX в., блестящее знание истории и культуры мусульманства, его текстов, образов и символ

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Salgrl, Saygn. "Orthodoxy, Dissent and Politics in Medieval France and Anatolia: A Comparative Perspective." Medieval History Journal 15, no. 1 (2012): 63–102. http://dx.doi.org/10.1177/097194581001500103.

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Gruber, Judith. "Conclusion: Dissent in the Roman Catholic Church: A Response." Horizons 45, no. 1 (2018): 155–59. http://dx.doi.org/10.1017/hor.2018.64.

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The contributions to this roundtable weave a rich tapestry of dissent in the Roman Catholic Church. Together, they expose some of the divergent voices within the church—voices that resist easy reconciliation and unification. Dissent, this roundtable shows, takes many forms; it can be directed ad intra (Willard) or ad extra (Gonzalez Maldonado), it can be geared toward the justification of hegemonic structures (Slattery) or aim at their subversion (Steidl). Moreover, these contributions do not just highlight the multiplicity of voices within the church. Indeed, each of them points to conflict a

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Backhouse, Roger E. "A Suggestion for Clarifying the Study of Dissent in Economics." Journal of the History of Economic Thought 26, no. 2 (2004): 261–71. http://dx.doi.org/10.1080/1042771042000219064.

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The answer to this question might seem obvious: like Everest, dissent and controversy are there. However, for most academic economists, dissent is negligible and controversy is far less important than it is commonly made out to be. To draw attention to disagreements between economists is to offer a distorted picture of what economics is about. Instead, they argue, the focus of attention should be on the enormous extent to which economists agree. From this perspective, dissent and controversy are not worth much attention. Another justification for studying controversy is that it is exciting. Ja

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Shrimali, Krishna Mohan. "Heresy, heterodoxy and nonconformism in early India." Studies in People's History 7, no. 1 (2020): 5–22. http://dx.doi.org/10.1177/2348448920908235.

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The issue of heterodoxy arises when an orthodoxy is established. Even by the Buddha’s time a large number of variant views existed. Even the Ṛksaṃhita contained hymns with contrary beliefs and opposing gods. In time the Cārvākas or materialists contested the whole fabric of beliefs represented by the Vedas. In the Buddhist case a similar deviant was found in Devadatta who is represented as opposing Gautama Buddha’s doctrines. One can also trace elements of dissent from the theologically recognised dharma in texts such as Arthaśāstra and Kāmasutra. In early mediaeval times the Jainas could be i

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Fishburn, Janet F. "Gilbert Tennent, Established “Dissenter”." Church History 63, no. 1 (1994): 31–49. http://dx.doi.org/10.2307/3167831.

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Gilbert Tennent (1703–1764), an “Ulster Scot” born the same year as John Wesley, is usually remembered as a leader of revivals during the “Great Awakening” in the middle-colonies. John Witherspoon (1723–1794), a “champion of orthodoxy” from Edinburgh called to be the President of the College of New Jersey, is usually treated as a “founding father” of the Presbyterian Church in the United States. However, many events leading up to the first General Assembly in 1788 reflect the influence of Gilbert Tennet, the moderator of the newly re-united Synods of Philadelphia and New York in 1758.

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Sperling, Jutta. "Milk and Miracles: Heteroglossia and Dissent in Venetian Religious Art after the Council of Trent." Journal of Medieval and Early Modern Studies 51, no. 2 (2021): 285–319. http://dx.doi.org/10.1215/10829636-8929073.

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This essay investigates Benedetto Caliari's Nativity of the Virgin (1576) with its provocative and unorthodox depiction of a bare-breasted wet-nurse in the context of both Protestant and Catholic criticism of “indecent” religious imagery. Reformers on both sides drew a connection between the Virgin Mary's ostentatious display of her lactating breasts and her presumed, derided, or hoped-for miracle-working capacities or intercessory powers. In post-Tridentine Venice, several artists, including Tintoretto and Veronese, all of whom were connected to the Scuola de’ Mercanti that commissioned Calia

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Rochford, Francince. "Morally motivated protest in the face of orthodoxy – environmental crisis and dissent in Australian democracy." Journal of Human Rights and the Environment 11, no. 3 (2020): 54–73. http://dx.doi.org/10.4337/jhre.2020.03.03.

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The circumstances in which civil disobedience is appropriate are, in most theories of justice, circumscribed and subject to preconditions. In his justification of the role of ‘ambivalent dissidents’, Habermas emphasizes the role of civil disobedience as a corrective to inadequacies in deliberative democracies. Other commentators have bolstered his commentary by exploring the conditions of social power that would justify civil disobedience in a deliberative democracy. This article continues such reflection on the conditions under which civil disobedience are justifiable in complex modern societ

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HARP, GILLIS J. "TRADITIONALIST DISSENT: THE REORIENTATION OF AMERICAN CONSERVATISM, 1865–1900." Modern Intellectual History 5, no. 3 (2008): 487–518. http://dx.doi.org/10.1017/s1479244308001777.

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The last couple of decades has brought a renewed interest in American conservatism among historians. Yet most recent studies have focused on the emergence of neoconservatism after World War II and virtually no recent scholarly work has pursued the history of conservatism before the 1920s. Both Richard Hofstadter and Clinton Rossiter agreed that the late nineteenth century was an important watershed in the evolution of American conservative thought. Hofstadter argued that the new laissez-faire conservatism that became dominant during the Gilded Age was remarkable in that “it lacked many of the

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WHITE, MICHAEL V. "THIRSTING FOR THE FRAY: THE CAMBRIDGE DUNNING OF MR. MACLEOD." Journal of the History of Economic Thought 32, no. 3 (2010): 305–28. http://dx.doi.org/10.1017/s1053837210000428.

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In 1883 Henry Sidgwick complained that, with the recent undermining of the authority of political economy, “utterances of dissent from economic orthodoxy” could obtain a ready hearing. This was of particular concern to those writing and teaching on political economy at Cambridge University. As Henry Dunning Macleod was one of the dissenters named by Sidgwick, it appears odd that Macleod was also recognized as a lecturer in political economy at Cambridge between the late 1870s and mid-1880s. This article examines that peculiar occurrence, showing how Macleod exploited the struggle between refor

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Kalb, Don. "The Ghost of Milton Friedman. Dissident remarks on the New Social Orthodoxy." Czech Sociological Review 34, no. 1 (1998): 23–36. http://dx.doi.org/10.13060/00380288.1998.34.1.03.

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YOUNG, B. W. "JOHN JORTIN, ECCLESIASTICAL HISTORY, AND THE CHRISTIAN REPUBLIC OF LETTERS." Historical Journal 55, no. 4 (2012): 961–81. http://dx.doi.org/10.1017/s0018246x12000210.

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ABSTRACTThe writing of ecclesiastical history is rarely disinterested, and this was especially so in eighteenth-century England. Its leading practitioner, John Jortin, wrote with a clear, determined, and dynamic purpose: to offer an effective critique of orthodoxy and its ally, persecution, and to secure civil and religious liberty in a way commensurate with maintaining an established church and liberal learning. His life and writings meditated on early eighteenth-century tendencies in thought and scholarship in a spirit that allowed often radical developments to take place. Unambiguously hete

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Forster, Greg, and Kim Ian Parker. "“Men Being Partial to Themselves”: Human Selfishness in Locke's Two Treatises." Politics and Religion 1, no. 2 (2008): 169–99. http://dx.doi.org/10.1017/s1755048308000163.

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AbstractConventional wisdom describes Locke as an “optimist” about human nature; some scholars go further and say that he denied the Christian view that human beings are naturally sinful. But Locke's works, including the Two Treatises, clearly and firmly hold that human nature has a consistent tendency to desire selfishness and evil. Locke's view of the origin of human sinfulness is unorthodox – he dissents from the traditional doctrine of “original sin” – but on the question of whether human nature is in fact sinful his views are perfectly orthodox, and are in harmony with the Calvinism of th

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LEVY, IAN CHRISTOPHER. "Holy Scripture and the Quest for Authority among Three Late Medieval Masters." Journal of Ecclesiastical History 61, no. 1 (2009): 40–68. http://dx.doi.org/10.1017/s0022046909991436.

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John Wyclif (d. 1384), Thomas Netter (d. 1430) and Jean Gerson (d. 1429) had a good deal in common. They were all theologians, and thus ‘masters of the sacred page’ by trade. They all recognised the absolute authority of Scripture in matters of the Catholic faith over and against any pretensions of canon law. What separated them, therefore, was not the recognition of authority as such, but rather the correct application of that authority. Wyclif exercised his rights as a university master to dissent from ecclesiastical determinations that ran contrary to the truth as revealed in Scripture. Net

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ACLE-KREYSING, ANDREA. "A Neglected Religious Thinker: José María Blanco White (1775-1841)." Bulletin of Hispanic Studies 98, no. 6 (2021): 561–80. http://dx.doi.org/10.3828/bhs.2021.32.

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‘Dissent is the great characteristic of liberty’ was the central tenet in the life of José María Blanco White (1775-1841), a Spanish exile in Britain, whose fame as a man of letters often obscures the fact that he was first and foremost a religious thinker. The milestones of his life were set by his conversions, from Catholicism to Anglicanism (1814), and finally to Unitarianism (1835). Yet his theological ideas continue to be the least researched part of his oeuvre, mostly due to the problematic reception of his work, so that the ex-Catholic Blanco White - rather than the Protestant Blanco Wh

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Freeze, Gregory L. "Keeping the Faith: Russian Orthodox Monasticism in the Soviet Union, 1917–1939. By Jennifer Jean Wynot. Eugenia and Hugh M. Stewart ’26 Series on Eastern Europe. Edited by, Stjepan Meštrović. College Station: Texas A&M University Press, 2004. Pp. xviii+235. $45.00.Old Believers, Religious Dissent, and Gender in Russia, 1760–1850. By Irina Paert. Manchester: Manchester University Press, 2003. Pp. xi+257. £47.50." Journal of Modern History 78, no. 2 (2006): 537–39. http://dx.doi.org/10.1086/505848.

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HALL, DAVID D. "Transatlantic Puritanism and American Singularities." Journal of Ecclesiastical History 68, no. 1 (2017): 113–22. http://dx.doi.org/10.1017/s0022046916000610.

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The taunting question posed in the 1820s by the English critic Sidney Smith, ‘Who reads an American book?’, has long since tumbled into the dustbin of literary history. Yet it continues to reverberate in how Americanists describe the workings of Puritanism in their own country, its presence felt in two respects. One of these is resentment at the indifference to their own work of historians of the Puritan movement in Britain. Another is the assumption among Americanists that the Puritanism of the colonists who arrived in the early seventeenth century was singular in certain respects, be it thei

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Jenks, Timothy. "Contesting the Hero: The Funeral of Admiral Lord Nelson." Journal of British Studies 39, no. 4 (2000): 422–53. http://dx.doi.org/10.1086/386227.

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In the days before Christmas 1805, William Thomas Fitzgerald's Nelson's Tomb; a Poem made its appearance in London book shops. Fitzgerald was one of the foremost loyalist versifiers of his day—and had previously published an ode to Nelson after the Battle of the Nile. When he took pen in hand, Britain was mourning Nelson's recent death at Trafalgar. Nelson's Tomb then, considered the manner in which Britons would mark his passing. Nelson's funeral would be, Fitzgerald boasted, “no hireling pageant.”Fitzgerald's words conveyed the contemporary loyalist sense that the funeral for Lord Nelson wou

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Amonya, Fred. "Public-Private Partnerships (PPP) on moulding state structures: The Non-Ergodic Africa." Risk Governance and Control: Financial Markets and Institutions 6, no. 4 (2016): 12–18. http://dx.doi.org/10.22495/rcgv6i4art2.

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Public-Private Partnerships (PPP) is a ubiquitous reality. In Africa, the wave of PPP has hit states in their infancy – still moulding following only 50 years since independence. The common perspective of PPP on the realms of scholarship is transactional (focused on the delivery-end of infrastructure). This paper presents a deeper and broader perspective, and it is a distillate of a case study on PPP as a policy phenomenon. It dissects and illuminates the interaction between the forces of state formation and the wave of PPP hitting the continent. The lens of this case study is Institutional Ra

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Wünsch, Désirée, Angelina Hahlbrock, Christina Heiselmayer, et al. "Evolutionary divergence of Threonine Aspartase1 leads to species-specific substrate recognition." Biological Chemistry 396, no. 4 (2015): 367–76. http://dx.doi.org/10.1515/hsz-2014-0318.

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Abstract Proteases are key regulators of life. Human Threonine Aspartase1 processes substrates, such as the mixed-lineage leukemia (MLL) protein, containing two cleavage sites, CS1 and CS2. Likewise, MLL’s Drosophila ortholog trithorax is cleaved by Drosophila Threonine Aspartase1 (dTasp), suggesting a mechanistic coevolution. However, a detailed analysis of dTasp’s function was missing so far. Here, active and inactive dTasp mutants allowed to compare substrate recognition and cleavage site selectivity of human and Drosophila enzymes. In contrast to the human protease, our cell-based assay re

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Stewart, John. "Reform and Religious Heterodoxy in Thomas Robert Malthus’s “Crises” and the First Edition of the Essay on the Principle of Population." Circumscribere: International Journal for the History of Science 19 (June 28, 2017): 1. http://dx.doi.org/10.23925/1980-7651.2017v19;p1-17.

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The first edition of Thomas Robert Malthus’ Essay on the Principle of Population is best understood as an exploration of human nature and the role of necessity in shaping the individual and society. The author’s liberal education, both from his father and his tutors at Warrington and Cambridge, is evident in his heterodox views on hell, his Lockean conceptualization of the mind, and his Foxite Whig politics. Malthus’ unpublished essay, “Crises,” his sermons, and the the last two chapters of the Essay (which were excised from subsequent editions) reveal a pragmatic, compassionate side of the yo

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